38 But thou hast cast off and rejected, Thou hast been wroth with thine anointed.
But now thou hast cast `us' off, and brought us to dishonor, And goest not forth with our hosts. Thou makest us to turn back from the adversary; And they that hate us take spoil for themselves. Thou hast made us like sheep `appointed' for food, And hast scattered us among the nations. Thou sellest thy people for nought, And hast not increased `thy wealth' by their price. Thou makest us a reproach to our neighbors, A scoffing and a derision to them that are round about us. Thou makest us a byword among the nations, A shaking of the head among the peoples. All the day long is my dishonor before me, And the shame of my face hath covered me, For the voice of him that reproacheth and blasphemeth, By reason of the enemy and the avenger. All this is come upon us; Yet have we not forgotten thee, Neither have we dealt falsely in thy covenant. Our heart is not turned back, Neither have our steps declined from thy way, That thou hast sore broken us in the place of jackals, And covered us with the shadow of death. If we have forgotten the name of our God, Or spread forth our hands to a strange god; Will not God search this out? For he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; We are accounted as sheep for the slaughter. Awake, why sleepest thou, O Lord? Arise, cast `us' not off for ever. Wherefore hidest thou thy face, And forgettest our affliction and our oppression? For our soul is bowed down to the dust: Our body cleaveth unto the earth. Rise up for our help, And redeem us for thy lovingkindness' sake. Psalm 45 For the Chief Musician; set to Shoshannim. `A Psalm' of the sons of Korah. Maschil. A Song of loves.
And it came to pass, when the kingdom of Rehoboam was established, and he was strong, that he forsook the law of Jehovah, and all Israel with him. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had trespassed against Jehovah, with twelve hundred chariots, and threescore thousand horsemen. And the people were without number that came with him out of Egypt: the Lubim, the Sukkiim, and the Ethiopians. And he took the fortified cities which pertained to Judah, and came unto Jerusalem. Now Shemaiah the prophet came to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith Jehovah, Ye have forsaken me, therefore have I also left you in the hand of Shishak. Then the princes of Israel and the king humbled themselves; and they said, Jehovah is righteous. And when Jehovah saw that they humbled themselves, the word of Jehovah came to Shemaiah, saying, They have humbled themselves: I will not destroy them; but I will grant them some deliverance, and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. Nevertheless they shall be his servants, that they may know my service, and the service of the kingdoms of the countries. So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of Jehovah, and the treasures of the king's house: he took all away: he took away also the shields of gold which Solomon had made. And king Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, that kept the door of the king's house. And it was so, that, as oft as the king entered into the house of Jehovah, the guard came and bare them, and brought them back into the guard-chamber. And when he humbled himself, the wrath of Jehovah turned from him, so as not to destroy him altogether: and moreover in Judah there were good things `found'.
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Commentary on Psalms 89 Matthew Henry Commentary
Psalm 89
Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes.
In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympathy with the afflicted parts of the church.
Maschil of Ethan the Ezrahite.
Psa 89:1-4
The psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the psalm with songs of praise; for we must, in every thing, in every state, give thanks; thus we must glorify the Lord in the fire. We think, when we are in trouble, that we get ease by complaining; but we do more-we get joy, by praising. Let our complaints therefore be turned into thanksgivings; and in these verses we find that which will be matter of praise and thanksgiving for us in the worst of times, whether upon a personal or a public account,
Psa 89:5-14
These verses are full of the praises of God. Observe,
Psa 89:15-18
The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As there is none like unto the God of Jeshurun, so, happy art thou, O Israel! there is none like unto thee, O people! especially as a type of the gospel-Israel, consisting of all true believers, whose happiness is here described.
Psa 89:19-37
The covenant God made with David and his seed was mentioned before (v. 3, 4); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos. 3:5), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. 55:3. I will make an everlasting covenant with you, even the sure mercies of David, Acts 13:34. Now here we have an account of those sure mercies. Observe,
Psa 89:38-52
In these verses we have,