Psalms 89

This Psalm presents, with singular force and pathos, the dilemma which must have perplexed many a pious soul in the Exile. On the one hand, the assured lovingkindness and faithfulness of God and His explicit promise of an eternal dominion to the house of David; on the other hand, the sight of the representative of that house a discrowned exile, and his kingdom plundered and desolate. How could the contradiction be reconciled? The Psalm consists of an introduction, followed by three main divisions. Its argument may be traced as follows. i. The Psalmist’s purpose is to celebrate the lovingkindness and faithfulness of Jehovah, which he is persuaded are eternal and unlimited. They have been manifested in the covenant with David, and the solemn proclamation of that covenant is given as from the mouth of God Himself (Psalms 89:1-4). ii. After this introduction, marked off as such by a musical interlude, the Psalmist proceeds to celebrate the praise of Jehovah, dwelling especially upon the power and faithfulness which are the double guarantee for the performance of His promises. Heaven and the angels praise Him, for they know that there is none like Him (Psalms 89:5-7); He manifests His sovereignty in nature and in history as the Creator and Ruler of the world, and His moral attributes of righteousness and judgement, lovingkindness and truth, are the climax of His glory (Psalms 89:8-14). Happy the people who have such a God, and whose king is the special object of His choice and care (Psalms 89:15-18). iii. The mention of the king forms the transition to the next division, which is a poetical expansion of the promise to David recorded in 2 Samuel 7. On that memorable occasion Jehovah had solemnly covenanted to strengthen and support the king of His choice, to give him victory over all his enemies, to extend his dominion to the boundaries foretold of old, to adopt him as His firstborn and make him supreme over the kings of the earth, to give eternal dominion to his seed after him. Though the sins of his descendants might demand punishment, the divine covenant that his seed and his throne should endure for ever, would be sacred and inviolable (Psalms 89:19-37). iv. Having thus confronted God with His own promises, the Psalmist proceeds to confront Him with the actual state of things which is in glaring contradiction to those promises. He has abandoned king and people to defeat, disgrace, ruin (Psalms 89:38-45). Remonstrance is followed by earnest pleading. Life is short. If relief come not soon, the Psalmist cannot live to see the proof of God’s faithfulness, and meanwhile he and all God’s servants are forced to endure the contemptuous insults of their heathen conquerors (Psalms 89:46-51). Thus the motive of the Psalm is the contradiction between God’s character and promises on the one hand, and the fate of the king and people of Israel on the other hand. The keywords of the Psalm are lovingkindness and faithfulness, each of which occurs seven times (Psalms 89:1-2; Psalms 89:5; Psalms 89:8; Psalms 89:14; Psalms 89:24; Psalms 89:28; Psalms 89:33; Psalms 89:49). Cp. also faithful (Psalms 89:28; Psalms 89:37), I will not be false (Psalms 89:33), I will not lie (Psalms 89:35), covenant (Psalms 89:3; Psalms 89:28; Psalms 89:34; Psalms 89:39), oath (Psalms 89:3; Psalms 89:35; Psalms 89:49). Love moved Jehovah to enter into the covenant with the house of David: faithfulness binds Him to keep it. The enthusiastic praises of Jehovah’s majesty (Psalms 89:5 ff.), and the detailed recital of the splendour and solemnity of the promise (Psalms 89:19 ff.), serve to heighten the contrast of the king’s present degradation, while at the same time they are a plea and a consolation. Can such a God, is the Psalmist’s argument, fail to make good so solemn a promise?

How the contradiction is to be solved is left entirely to God. Hope does not yet take the shape of prayer for the advent of the Messianic king. The Psalm was probably written during the Exile. It can hardly be earlier than the destruction of Jerusalem and the downfall of the Davidic kingdom, and on the other hand there is nothing to indicate that it is later than the Return from Babylon. Psalms 89:38 ff. receive their most natural interpretation if it was written while Jehoiachin was still a dishonoured captive in Babylon, i.e. before b.c. 561. For they seem to speak of an individual who is the representative of David and bears the title of Jehovah’s anointed, and yet is actually dethroned and dishonoured; and the feeling of bitter disappointment which they breathe was more natural when the fall of the kingdom was comparatively recent, than it would have been after the Return, when at least the dawn of hope had begun, and a step had been taken towards the solution of the problem which perplexed the Psalmist. Psalms 89:14 a is borrowed in Psalms 89:2 of the Restoration hymn, Psalms 97. The theory that the Psalm was written after the conquest of Judah by Shishak in the reign of Rehoboam (1 Kings 14:25 ff.; 2 Chronicles 12:2 ff.) is wholly improbable. The language of Psa 89:38 ff. must refer to something more than a temporary disaster, however serious: moreover use is certainly made of Psa 80:12 in Psalms 89:40-41, and possibly of Psalms 74, 79 in Psalms 89:41; Psalms 89:46; Psalms 89:50-51, Psalms which cannot well be earlier than the Fall of Jerusalem. The exilic date is supported by the parallels in Jeremiah 33:21-22; Jeremiah 33:26, and Ezekiel 34:23-24; Ezekiel 37:24-25, the only passages in prophecy where the phrase ‘David my servant’ is used (except Isaiah 37:35 = 2 Kings 19:34). Cp. too Ezekiel 34:29; Ezekiel 36:6; Ezekiel 36:15 with Psalms 89:50-51; the conjunction of ‘lovingkindness’ and ‘faithfulness’ in Lamentations 3:22-23; and the lament over the capture of ‘Jehovah’s anointed’ in Lamentations 4:20. The choice of this Psalm as a Proper Psalm for Christmas Day is doubtless due to its containing the recital of the great Messianic promise to David. But the whole Psalm, and not merely that part of it, is appropriate, for the Incarnation was the true solution of the Psalmist’s perplexity, as the supreme demonstration of the lovingkindness and faithfulness of God in the fulfilment of His promises. Cp. Luke 1:32 f. On Ethan the Ezrahite see Intr. to Psalms 88.

Psalms 89:1-4

1–4. The Psalmist states his theme: the lovingkindness and faithfulness of Jehovah, which he is persuaded can never fail; and the promise of eternal dominion to the house of David.

Psalms 89:2

2. For I have said] ‘I have deliberately come to this conclusion.’ Thus emphatically the poet introduces the motive for his song. He is persuaded that one stone after another will continue to be laid in the building of God’s lovingkindness till it reaches to heaven itself, even though it may now seem to be a deserted ruin. Though for rhythmical reasons the verse is divided into two lines, its sense must be taken as a whole: ‘Lovingkindness and faithfulness shall be built up and established for ever in the heavens.’ For the metaphorical use of ‘build’ cp. Job 22:23; Jeremiah 12:16; Malachi 3:15. The choice of the word, as well as of ‘establish’ in the next line, is suggested by their use in Psalms 89:4. in the very heavens] High as the heavens (Psalms 36:5); or in the region where it is beyond the reach of earthly vicissitudes (Psalms 119:89-90). Many editors would read, Thou hast said … My faithfulness shall be established &c., a change partly supported by the LXX and Jer. But the structure of the Psalm is against the change, for the verses run in pairs, and Psalms 89:2 is clearly to be connected with Psalms 89:1 : moreover the emphatic ‘I have said’ is by no means superfluous.

Psalms 89:3-4

3, 4. These verses contain the sum of the promise to David and his seed (2 Samuel 7:5 ff.) which is expanded in Psalms 89:19 ff. It is in relation to this promise in particular that the poet intends to sing of God’s lovingkindness and faithfulness. Almost every word is taken from the narrative of 2 Samuel 7. For ‘David my servant’ see Psalms 89:5; Psalms 89:8; Psalms 89:26, and cp. Psalms 89:19-21; Psalms 89:25; Psalms 89:27-29 : for ‘establish’ see Psalms 89:12-13; Psalms 89:16; Psalms 89:26 : for ‘for ever’ see Psalms 89:13; Psalms 89:16; Psalms 89:24; Psalms 89:26; Psalms 89:29 : for ‘seed’ and ‘throne’ see Psalms 89:12-13; Psalms 89:16 : for ‘build’ see Psalms 89:27. ‘Chosen’ represents Psalms 89:8 (cp. Psalms 78:70 f.). ‘Covenant’ however does not belong to the phraseology of 2 Samuel 7 (but see 2 Samuel 23:5); nor is the promise spoken of there as confirmed by an oath. The introduction of God as the speaker without any prefatory ‘Thou hast said’ is surprisingly abrupt. It is possible that the word has dropped out. But Hebrew leaves much to be understood, and misunderstanding is here impossible.

Psalms 89:5-18

5–18. The adoring recital of God’s attributes which follows here has a twofold purpose in relation to the subject of the Psalm. It is a plea with God, and it is an encouragement to Israel. His omnipotence guarantees His ability, His faithfulness is the pledge of His will, to perform His promises to David.

Psalms 89:6-7

6, 7. For who in the sky can be compared unto Jehovah? Who is like Jehovah among the sons of God, A God greatly to be dreaded in the council of the holy ones, And to be feared above all that are round about him? God’s nature is unique, incomparable. Even among celestial beings there is none that can be compared with Him. The phrase bnηηlξm, found elsewhere only in Psalms 29:1, denotes angels. It might be rendered sons of the mighty, describing them as mighty celestial beings; or sons of the gods, beings “belonging to the class of superhuman, heavenly powers” (Cheyne); but it is best taken as a doubly-formed plural, and rendered as in R.V. marg., sons of God (El); synonymous with bnη Elτhξm in Job 1:6; Job 2:1; Job 38:7. With Psalms 89:7 cp. Isaiah 8:13. The angels form the council of the great King (Job 15:8, R.V. marg.; Jeremiah 23:18; Jeremiah 23:22), but He towers above them all in unapproachable majesty.

Psalms 89:8-14

8–14. Jehovah’s incomparableness is manifested in nature and in history.

Psalms 89:9-10

9, 10. In this and the following verses thou, thine are the emphatic words. the raging] Or, proud swelling. Cp. Psalms 46:3. The sea represents the most turbulent and formidable of the powers of nature. Cp. Psalms 93:3 f.; Job 38:11. From the sea of nature the poet turns to the sea of nations of which it is the emblem (Psalms 65:7). At the Red Sea God proved His sovereignty over both. For Rahab as a name of Egypt see note on Psalms 87:4. Broken in pieces denotes crushing defeat (Psalms 44:19): as one that is slain expresses the result; the ferocious monster lies pierced through and harmless. A comparison of Job 26:12-13 (on which see Dr Davidson’s notes) suggests that the language is chosen so as to allude not only to the destruction of the Egyptians at the Red Sea, but to the primitive mythological idea of a conflict between God and the powers of nature personified as ‘Rahab.’ with thy strong arm] Better, With the arm of thy strength didst thou scatter thine enemies. Cp. Isaiah 51:9-10.

Psalms 89:11

11. THINE are the heavens, THINE also the earth: The world and the fulness thereof, THOU hast founded them. Cp. Psalms 24:1-2; Psalms 50:12; Psalms 78:69; Job 38:4; Proverbs 3:19.

Psalms 89:12

12. The north and the south] The furthest extremities of the world. Cp. Job 26:7. Tabor and Hermon] These mountains are named, not so much to represent the West and East of the land, as because they are the grandest and most conspicuous natural features of Palestine. Tabor is described as a “strange and beautiful mountain,” towering “over the monotonous undulations of the surrounding hills,” and “so thickly studded with trees, as to rise from the plain like a mass of verdure.” In Jeremiah 46:18 it is used as an emblem of pre-eminence. Hermon was “the image of unearthly grandeur, which nothing else but perpetual snow can give; especially as seen in the summer, when ‘the firmament around it seems to be on fire.’ ” Stanley, Sinai and Palestine, pp. 350, 404. shall rejoice in thy name] Better as R.V., rejoice. Nature is a revelation of its Creator, and rejoices in the fulfilment of its office. Cp. Psalms 19:1; Psalms 65:12-13.

Psalms 89:13

13. THINE is an arm with might. ‘Arm,’ ‘hand,’ ‘right hand’ (terms frequently used in connexion with the Exodus, e.g. Exodus 15:6; Exodus 15:9; Exodus 15:12; Exodus 15:16) denote not merely power but the exertion of power; and the use of verbs in the second line, lit. Thy hand sheweth strength, thy right hand exalteth itself, emphasises the thought, that God not only possesses but exercises His power.

Psalms 89:14

14. Righteousness and judgement are the foundation of thy throne: Lovingkindness and truth attend thy presence. The first line recurs in Psalms 97:2. Cp. too Psalms 33:5. Righteousness, or the principle of justice, and judgement, or the application of it in act, are the basis of all true government, divine as well as human (Proverbs 16:12; Proverbs 25:5). Lovingkindness and truth are represented as angels attending in God’s Presence (Psalms 95:2), ready to do His bidding (Psalms 43:3), rather than as couriers preceding Him.

Psalms 89:15-18

15–18. Happy the people that have such a God, and whose King is the vicegerent of such a Sovereign. These verses form the transition to the second division of the Psalms , vv19 ff. From the praise of God it is natural to pass on to the felicity of His people, and from the mention of the people to the king who is their head and His representative.

Psalms 89:16

16. shall they rejoice … shall they be exalted] Render with R.V. do they rejoice … are they exalted. Jehovah’s revelation of Himself is at once the source and the subject of their joy: His unswerving adherence to His covenant is the secret of their prosperity.

Psalms 89:17

17. Jehovah alone is the strength of which they boast. Cp. Psalms 44:6 ff. in thy favour] Cp. Psalms 44:3; Psalms 30:7. our horn shall be exalted] So the Qrç, with the LXX and Syr. The Kthîbh, with which agree Targ. and Jer., has wilt thou exalt our horn. Cp. Psalms 75:5; Psalms 75:10. By the change of person, the poet claims his share in this glorious inheritance. “They gives place to we unconsciously, as his heart swells with the joy that he paints.” (Maclaren.)

Psalms 89:18

18. For to Jehovah belongeth our shield; And our King to the Holy One of Israel. Shield, as in Psalms 47:9, is a metaphor for the king as the protector of his people. The king of Israel belongs to Jehovah, because he is appointed by Him to be His representative, as his title Jehovah’s anointed testifies; he derives his authority from Him, and therefore can claim His protection. For Holy One of Israel see note on Psalms 71:22. The A.V. is grammatically unjustifiable; and the R.V. marg. rendering of the second line, Even to the Holy One of Israel our King, though grammatically possible, and supported by some Ancient Versions, is less suitable to the context.

Psalms 89:19-37

19–37. The mention of the king in Psalms 89:18 naturally leads up to the covenant with David which was briefly alluded to in Psalms 89:3-4. The Psalmist now recites the promise in detail in a poetical expansion of the narrative in 2 Samuel 7.

Psalms 89:20

20. I have found] Sought out and provided. Cp. 1 Samuel 13:14; 1 Samuel 16:1; Acts 13:22. David my servant] See on Psalms 78:70, and cp. 2 Samuel 3:18; 2 Samuel 7:5; 2 Samuel 7:8. have I anointed him] 1 Samuel 16:1; 1 Samuel 16:12 f.

Psalms 89:21

21. With whom &c.] My helping hand shall continually be with him: a stronger equivalent for “the Lord was with him,” 1 Samuel 18:12; 1 Samuel 18:14; 2 Samuel 5:10.

Psalms 89:22

22. shall not exact upon him] Shall not oppress him as a creditor oppresses a debtor. But the sense is doubtful, and the word probably means surprise him, fall upon him unawares, as in Psalms 55:15. nor the son of wickedness afflict him] The phrase is taken from 2 Samuel 7:10, where however it is applied to the people.

Psalms 89:23

23. But I will beat down his adversaries before him, And smite them that hate him.

Psalms 89:24

24. And my faithfulness and lovingkindness shall be with him.

Psalms 89:25

25. in the sea … in the rivers] R.V., on the sea … on the rivers; i.e. I will extend his dominion to the Mediterranean on the west, and to the Euphrates on the north-east, the boundaries of the land according to ancient promise. See Genesis 15:18; Exodus 23:31; Deuteronomy 11:24; 1 Kings 4:24; cp. Psalms 72:8; Psalms 80:11. The plural rivers is a poetical generalisation, or may denote the Euphrates and its canals.

Psalms 89:26

26. The promise made to David on behalf of Solomon is here extended to David himself. For my God, and the rock of my salvation cp. Psalms 18:2; Deuteronomy 32:15.

Psalms 89:27

27. I also corresponds to the emphatic He at the beginning of Psa 89:26. It is God’s answer to David’s cry of filial love. The titles son and first-born applied to Israel (Exodus 4:22; Jeremiah 31:9) are conferred upon the king who is Israel’s representative: and the promise made to Israel (Deuteronomy 26:19, cp. Psalms 28:1) is here transferred to David, I also will appoint him as firstborn, Most high above the kings of the earth. David’s posterity is included in his person: and the high promise, never fully realised in any of his successors, points forward to Him Whom St John styles in language borrowed from this verse and Psalms 89:37, “the faithful witness, the firstborn of the dead, and the prince of the kings of the earth.”

Psalms 89:28-29

28, 29. The emphasis is on for evermore. The permanence of the promise is expressed in the strongest terms. Cp. 2 Samuel 7:13; 2 Samuel 7:16. Once more too the notes of lovingkindness and faithfulness are sounded, for the word rendered shall stand fast is from the same root as the word for faithfulness; hence R.V. marg. shall be faithful. as the days of heaven] I.e. for ever; the heaven is the emblem of permanence as well as stability. Again a phrase originally referring to the nation (Deuteronomy 11:21) is applied to the king.

Psalms 89:30-34

30–34. The sins of David’s descendants will bring chastisement to them, but they will not annul the promise to David. Man’s unfaithfulness cannot make void the faithfulness of God, though it may modify the course of its working.

Psalms 89:31

31. If they break] Lit. profane.

Psalms 89:32

32. The rod … stripes] From 2 Samuel 7:14, where the fuller phrases the rod of men … the stripes of the children of men seem to mean correction such as even human parents know they must administer. The paternal relation involves the duty of chastisement (Proverbs 23:13 f.; Hebrews 12:9 f.).

Psalms 89:33

33. But my lovingkindness will I not break off from him, Neither be false to my faithfulness. The word rendered break off is an unusual one to apply to lovingkindness, and its form is anomalous. The change of one letter however gives the word used in 1 Chronicles 17:13, I will not take away, and this emendation should probably be adopted. Be false to is the word found in 1 Samuel 15:29, “The Strength of Israel will not lie.”

Psalms 89:34

34. break] Lit. profane, as in Psalms 89:31. God’s covenant, like His laws, is a sacred thing. Men may violate His laws, but He will not violate His covenant. the thing that is gone out of my lips] The word once spoken is irrevocable. The phrase is used of vows in Numbers 30:12; Deuteronomy 23:23.

Psalms 89:35-37

35–37. The irreversible nature of a promise confirmed by God’s oath.

Psalms 89:36

36. Cp. Psalms 89:4; Psalms 89:29; Psalms 72:5; Psalms 72:7; Psalms 72:17.

Psalms 89:37

37. Construction and meaning are doubtful. (1) The original passage in 2 Samuel 7:16 is in favour of making his throne the subject to shall be established, and against the marginal alternatives of R.V., As the moon which is established for ever, and as the faithful witness in the sky: or, and is a faithful witness in the sky. (2) The A.V., with which substantially agrees the R.V., And (as) the faithful witness in the sky, raises the question what is meant by ‘the faithful witness in the sky.’ Is it the sun, or the moon, or the rainbow? Or is it the fixed laws of nature which are appealed to in Jeremiah 31:35-36; Jeremiah 33:20 f., 25f., as a symbol of the permanence of God’s covenant with Israel and with David? This last explanation is the best, but it seems somewhat far-fetched; and the omission of the particle of comparison as points (3) to another rendering: And the witness in the sky is faithful. The witness is God Himself, Who thus confirms His promise with a final attestation. Cp. Jeremiah 42:5, “Jehovah be a true and faithful witness against us”: Job 16:19, “my witness is in heaven.”

Psalms 89:38-45

38–45. But present realities are in appalling contrast to this glorious promise: the king is rejected and dethroned, his kingdom is overrun by invaders, his enemies are triumphant.

Psalms 89:39

39. Thou hast abhorred the covenant of thy servant: Thou hast cast his desecrated crown to the ground. Thine anointed, thy servant (cp. Psalms 89:20) include both David and the successor who represents him. The titles plead the claim which the king had on God’s protection. The word nçzer means (1) consecration, and (2) the crown or diadem of the high priest (Exodus 29:6) or the king (2 Samuel 1:10), as the mark of consecration to their office. For the phrase profaned to the ground cp. Psalms 74:7.

Psalms 89:40

40. Insensibly the king is identified with the nation whose head and representative he was. The first line is taken from the description of Israel as a vine in Psalms 80:12. hedges] Or, as R.V. in Psalms 80:12, fences.

Psalms 89:41

41. The first line from Psalms 80:12, with the substitution of spoil for pluck: the second from Psalms 79:4; cp. Psalms 44:13. The ‘neighbours’ are surrounding nations, once tributary to Israel.

Psalms 89:42

42. Thou hast set up] R.V. thou hast exalted. Contrast Psalms 89:19; Psalms 89:24. to rejoice] The malignant delight of enemies is constantly deprecated as an aggravation of the bitterness of misfortune. Cp. Psalms 25:2; Psalms 30:1; Psalms 35:19; Psalms 35:24 ff.; Psalms 38:16; and the close parallel in Lamentations 2:17.

Psalms 89:43

43. Yea, thou turnest back the edge of his sword (R.V.): i.e. not as A.V. might seem to mean, bluntest it, but as the parallelism shews, makest it give way in battle. Cp. 2 Samuel 1:22.

Psalms 89:44

44. his glory] R.V. his brightness: the lustre of his kingdom.

Psalms 89:45

45. He is prematurely old. Cp. Psalms 102:23. The words might be figuratively applied to the nation (Hosea 7:9), or to the kingdom, prematurely brought to an end: but it is more natural to regard them as referring to the king himself. Jehoiachin was but 18 (2 Kings 24:8), or according to 2 Chronicles 36:9, only 8 years old, when he came to the throne, and he reigned only three months and ten days. The prime of his life was spent in exile, apparently in actual confinement in which he was literally ‘clothed with dishonour’ (2 Kings 25:29).

Psalms 89:46-51

46–51. The Psalmist appeals to God to withdraw His wrath and remove this contradiction, pleading the shortness of life and the taunts of God’s enemies as grounds for a speedy answer.

Psalms 89:47

47. Literally, if the text is right, O remember what a fleeting life I am! but it is possible that the letters of the word chçled have been accidentally transposed and that we should read châdçl, as in Psalms 39:4 : how frail, or, transitory, I am. As in that Psalm (cp. Psalms 89:13) and in Job 7:6 ff; Job 14:1 ff, the shortness and uncertainty of life are pleaded as a ground for the speedy restoration of God’s favour. The Psalmist desires to see the solution of the riddle with his own eyes, and doubtless he gives utterance to the feelings of many pious souls in the Exile, whose faith was tried by the thought that they would not live to see the fulfilment of the prophecies of restoration. wherefore &c.] For what vanity hast thou created all the sons of men! Must life end thus in unsatisfied longing? Cp. Psalms 39:5; Psalms 39:11.

Psalms 89:48

48. What man is he that shall live on, and not see death, That shall deliver his soul from the hand of Sheol? The word for man is gĕ ?bĕ ?r, ‘strong man,’ as distinguished from women, children, and non-combatants, as much as to say, What man is so strong that he shall live on and escape the iron grasp of Death? “There is no armour against fate, Death lays his icy hand on kings.”

Psalms 89:49

49. After an interlude of music the Psalmist resumes his prayer. He returns to the thoughts of God’s lovingkindness and faithfulness, from which he started (Psalms 89:1). But His lovingkindnesses seem to belong to an age that is past and gone: have they vanished never to return? The faith which had to look for the manifestation of God’s love in this world was often sorely tried. See Psalms 77; Isaiah 63. For the question cp. Judges 6:13; and for the second line, Micah 7:10. in thy truth] In thy faithfulness.

Psalms 89:50

50. the reproach of thy servants] The taunts which they have to bear as the servants of a God Who, say their enemies, cannot or will not help them. Cp. Psalms 74:10; Psalms 74:18; Psalms 74:22; Psalms 79:4; Psalms 79:10. how I do bear &c.] The Massoretic text must be rendered, How I do bear in my bosom all the many peoples. It is grammatically anomalous and gives no satisfactory sense. A simple emendation, which has some support from Ancient Versions, reads thus: How I bear in my bosom the dishonouring of the peoples. Cp. the similar phrase with the same word for ‘dishonouring’ (A.V. shame) in Ezekiel 34:29; Ezekiel 36:6; Ezekiel 36:15. As a faithful Israelite he must perforce bear the burden of his people’s shame.

Psalms 89:51

51. Cp. Psalms 79:12, of which Psalms 89:50 is also a partial reminiscence. the footsteps of thine anointed] They are like a rabble hooting and insulting him wherever he goes. Cp. Psalms 17:11; Jeremiah 12:6 (R.V.). May not the phrase have been suggested by the recollection of actual insults offered to the discrowned Jehoiachin as he was led through the streets of Babylon in the conqueror’s triumph? Insults offered to the king are insults at once to Jehovah and to the people whose representative he was. The Targum interprets the words of the delay of Messiah’s Advent. “For thine enemies reproach, O Lord, they reproach the slowness of the footsteps of Thine Anointed.”

Psalms 89:52

52. The doxology marks the close of Book iii. Cp. Psalms 41:13; Psalms 72:18-19; Psalms 106:48. In P.B.V. it is joined, somewhat incongruously, to the preceding verse. But though it is no part of the original Psalm, it is entirely in harmony with the spirit of it, as an expression of the faith which can bless God even when the visible signs of His love are withdrawn. Cp. Job 1:21.