Psalm LXXXIX.
1. Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, because He who promised, will fulfil all, as He has fulfilled much: for it is not our own merit, but His mercy, that gives us confidence in Him. He Himself is meant, in my belief, by "the understanding of Aethan the Israelite:" which has given this Psalm its title. You see then, who is meant by Aethan: but the meaning of the word is "strong." No man in this world is strong, except in the hope of God's promises: for as to our own deservings, we weak, in His mercy we are strong. Weak then in himself, strong in God's mercy, the Psalmist thus begins: "I will sing of Thy mercies, O Lord, for ever: with my mouth will I make known Thy truth unto all generations" (ver. 1).
2. Let my limbs, he saith, serve the Lord: I speak, but it is of Thine I speak. "With my mouth will I make known Thy truth:" if I obey not Thee, I am not Thy servant: if I speak on my own part, I am a liar. To speak then from Thee, and in my own person, are two things: one mine, one Thine: Truth Thine, language mine. Let us hear then what faithfulness he maketh known, what mercies he singeth.
3. "For Thou hast said, Mercy shall be built up for ever" (ver. 2). It is this that I sing: this is Thy truth, for the making known of which my mouth serveth. In such wise Thou sayest, I build, as not to destroy: for some Thou destroyest and buildest not; and some whom Thou destroyest Thou dost rebuild. For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, "See, I have this day set thee to throw down and to build." And indeed all who formerly worshipped images and stones could not be built up in Christ, without being destroyed as to their old error. While, unless some were destroyed not to be built up, it would not be written, "He shall destroy them, and not build them up." ... In what follows, he joins these two words, mercy and faithfulness; "For Thou hast said, Mercy shall be built up for ever: Thy truth shall be established in the Heavens:" in which mercy and truth are repeated, "for all the ways of the Lord are mercy and truth," for truth in the fulfilment of promises could not be shown, unless mercy in the remission of sins preceded. Next, as many things were promised in prophecy even to the people of Israel that came according to the flesh from the seed of Abraham, and that people was increased that the promises of God might be fulfilled in it; while yet God did not close the fountain of His goodness even to the Gentiles, whom He had placed under the rule of the Angels, while He reserved the people of Israel as His own portion: the Apostle expressly mentions the Lord's mercy and truth as referring to these two parties. For he calls Christ "a minister of the Circumcision for the truth of God, to confirm the promises made unto the fathers." See how God deceived not; see how He cast not off His people, whom He foreknew. For while the Apostle is treating of the fall of the Jews, to prevent any from believing them so far disowned of God, that no wheat from that floor's fanning could reach the granary, he saith, "God hath not cast away His people, whom He foreknew; for I also am an Israelite." If all that nation are thorns, how am I who speak unto you wheat? So that the truth of God was fulfilled in those Israelites who believed, and one wall from the circumcision is thus brought to meet the corner stone. But this stone would not form a corner, unless it received another wall from the Gentiles: so that the former wall relates in a special manner to the truth, the latter to the mercy of God. "Now I say," says the Apostle, "that Jesus Christ was a minister of the Circumcision for the truth of God, to confirm the promise made unto the fathers: and that the Gentiles might glorify God for His mercy." Justly then is it added, "Thy truth shall Thou stablish in the Heavens:" for all those Israelites who were called to be Apostles became as Heavens which declare the glory of God: as it is written by them, "The Heavens declare the glory of God, and the firmament showeth His handywork." ...Since, although they were taken up from hence before the Church tilled the I whole world, yet as "their words reached to the ends of the world," we are right in supposing this which we have just read, "Thy truth shalt Thou stablish in the Heavens," fulfilled in them.
4. "Thou hast said, I have made a covenant with My chosen" (ver. 3). What covenant, but the new, by which we are renewed to a fresh inheritance, in our longing desire and love of which we sing a new song. "I have made a covenant with My chosen," saith the Psalmist: "I have sworn unto David My servant." How confidently does he speak, who understands, whose mouth serves truth! I speak without fear; since "Thou hast said." If Thou makest me fearless, because Thou hast said, how much more so dost Thou make me, when Thou hast sworn! For the oath of God is the assurance of a promise. Man is justly forbidden to swear: lest by the habit of swearing, since a man may be deceived, he fall into perjury. God alone swears securely, because He alone is infallible.
5. Let us see then what God hath sworn. "I have sworn," He saith, "to David My servant; thy seed will I establish for ever" (ver. 4). But what is the seed of David, but that of Abraham. And what is the seed of Abraham? "And to thy seed," He saith, "which is Christ." But perhaps that Christ, the Head of the Church, the Saviour of the body, is the seed of Abraham, and therefore of David; but we are not Abraham's seed? We are assuredly; as the Apostle saith, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." In this sense, then, let us take the words, brethren, "Thy seed will I stablish for ever," not only of that Flesh of Christ, born of the Virgin Mary, but also of all of us who believe in Christ, for we are limbs of that Head. This body cannot be deprived of its Head: if the Head is in glory for ever, so are the limbs, so that Christ remains entire for ever. "Thy seed will I stablish for ever: and set up thy throne to generation and generation." We suppose he saith, "for ever," because it is "to generation and generation:" since he has said above, with "my mouth will I ever be showing Thy truth to generation and generation." What is "to generation and generation"? To every generation: for the word needed not as many repetitions, as the coming and passing away of the several generations. The multiplication of generations is signified and set forth to notice by the repetition. Are possibly two generations to be understood, as ye are aware, my beloved brethren, and as I have before explained? for there is now a generation of flesh and blood: there will be a future generation in the resurrection of the dead. Christ is proclaimed here: He will be proclaimed there: here He is proclaimed, that He may be believed in: there, He will be welcomed, that He may be seen. "I will set up Thy throne from one generation to another." Christ hath now a throne in us, His throne is set up in us: for unless he sate enthroned within us, He would not rule us: but if we were not ruled by Him, we should be thrown down by ourselves. He therefore sits within us, reigning over us: He sits also in another generation, which will come from the resurrection of the dead. Christ will reign for ever over His Saints. God has promised this; He hath said it: if this is not enough, God hath sworn it. As then the promise is certain, not on account of our deservings , but of His pity, no one ought to be afraid in proclaiming that which he cannot doubt of. Let that strength then inspire our hearts, whence Aethan received his name, "strong in heart:" let us preach the truth of God, the utterance of God, His promises, His oath; and let us, strengthened on every side by these means, glorify God, and by bearing Him along with us, become Heavens.
6. "O Lord, the very Heavens shall praise Thy wondrous works" (ver. 5). The Heavens will not praise their own merits, but Thy wondrous works, O Lord. For in every act of mercy on the lost, of justification of the unrighteous, what do we praise but the wondrous works of God? Thou praisest Him, because the dead have risen: praise Him yet more, because the lost are redeemed. What grace, what mercy of God! Thou seest a man yesterday a whirlpool of drunkenness, to-day an ornament of sobriety: a man yesterday the sink of luxury, to-day the beauty of temperance: yesterday a blasphemer of God, to-day His praiser: yesterday the slave of the creature, to-day the worshipper of the Creator. From all these desperate states men are thus converted: let them not look at their own merits: let them become Heavens, and praise the wondrous works of Him by whom they were made Heavens. ...
7. "For who is he among the clouds, who shall be compared unto Thee, Lord!" (ver. 6). Is this to be the praise of the Heavens, is this to be their rain? What? are the preachers confident, because "none among the clouds shall be compared unto the Lord"? Does it appear to you, brethren, a high ground of praise, that the clouds cannot be compared with their Creator? If it is taken in its literal, not in its mystical meaning, it is not so: what? are the stars that are above the clouds to be compared with the Lord? what? can the Sun, Moon, Angels, Heavens, be even compared with the Lord? Why is it then that he says, as if he meant some high praise, "For who is he among the clouds?" etc. We understand, my brethren, those clouds, as the Heavens, to be the preachers of truth; Prophets, Apostles, the announcers of the word of God. ...If therefore the clouds are the preachers of the truth, let us first enquire why they are clouds. For the same men are Heavens and clouds: Heavens from the brightness of the truth, clouds from the hidden things of the flesh: for all clouds are obscure, owing to their mortality: and they come and go. It is on account of these very obscurities of the flesh, that is, of the clouds, that the Apostle saith, "Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness." You see at this moment what a man is saying: but what he has in his heart, you cannot see: what is forced from the cloud, you see, what is kept within the cloud, you see not. For whose eyes pierce the cloud? The clouds therefore are the preachers of the truth in the flesh. The Creator of all things Himself came in the flesh. ...We are called clouds on account of the flesh, and we are preachers of the truth on account of the showers of the clouds: but our flesh comes in one way, His by another. We too are called sons of God, but He is the Son of God in another sense. His cloud comes from a Virgin, He is the Son from eternity, co-eternal with the Father. "Who is he then among the clouds, that shall be compared unto the Lord? and what is he among the sons of God, that shall be like unto the Lord?" Let the Lord Himself say whether He can find one like unto Himself. "Whom do men say that I the Son of Man am?" Because I appear, because I am seen, because I walk among you, and perhaps at present I am become common; say, whom do men say that I the Son of Man am? Surely when they see a son of man, they see a cloud; but say, "Whom do men say that I am?" In answer they gave Him the reports of men; "Some say that Thou art John the Baptist: some Elias, and others Jeremias, or one of the prophets." Many clouds and sons of God are here mentioned: for because they were righteous and holy, as the sons of God, Jeremias, Elias, and John are called also sons of God: in their character of preachers of God, they are styled clouds. Ye have said what clouds men imagine Me to be: do ye too say, "Whom say ye that I am?" Peter replying in behalf of all, one for those who were one, answered, "Thou art the Christ, the Son of the living God;" not like those sons of God who are not made equal to Thee: Thou hast come in the flesh: but not as the clouds, who are not to be compared unto Thee.
8. ..."God is very greatly to be feared in the counsel of the righteous, and to be had in dread of all them that are round about Him" (ver. 7). God is everywhere; who therefore are round about Him, who is everywhere? For if He has some round about Him, He is represented as finite on every side. Moreover, if it is truly said to God and of God, "of His greatness there is no end;" who remain, who are round about Him, except because He who is everywhere, chose to be born of the flesh on one spot, to dwell among one nation, in one place to be crucified, from one spot to rise again and ascend into Heaven. Where He did this, the Gentiles are round about Him. If He remained where He did these things, He would not be "great, and be had in dread of all them that are round about Him;" but since He preached when there in such a manner as to send preachers of His own name through all nations over the whole world; by working miracles among His servants, He is become "great, and to be had in dread of all them that are round about Him."
9. "O Lord God of Hosts, who is like unto Thee? Thy truth, most mighty Lord, is on every side" (ver. 8). Great is Thy power Thou hast made Heaven and earth, and all things that in them are: but greater still is thy loving-kindness, which has shown forth Thy truth to all around Thee. For if Thou hadst been preached only on the spot where Thou didst deign to be born, to suffer, to rise again, to ascend; the truth of that promise of God would have been fulfilled, to confirm the promises made unto the fathers: but the promise, "that the Gentiles may glorify God for His mercy," would not have been fulfilled, had not that truth been explained, and diffused to those around Thee from the spot where Thou didst deign to appear. On that spot Thou didst thunder out of Thy own cloud: but to scatter rain upon the Gentiles round about, Thou hast sent other clouds. Truly in Thy power hast Thou fulfilled what Thou hast said, "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven."
10. ...For ye have heard, like men accustomed to the watering of the clouds of God, "Thy truth" then "is in the circuit of Thee." But when without persecutions, when without opposition, since it is said, that "He was born for a sign which shall be spoken against"? Since then that nation, where Thou didst deign to be born, and to dwell, was as a land separated from the waves of the heathen, so that it appeared dry and ready for watering with rain, while the rest of the nations were as a sea in the bitterness of their sterility; what do Thy preachers who scatter Thy truth in circuit of Thee, when the waves of that sea rage furiously? "Thou rulest the power of the sea" (ver. 9). For what was the result of the sea raging thus, but the day which we are now keeping holy? It slew Martyrs, scattered seeds of blood, the harvest of the Church sprang up. Safely then let the clouds go forth: let them diffuse Thy truth in circuit of Thee, let them not fear the savage waves. "Thou rulest the power of the sea." The sea swells, buffets, and roars: but "God is faithful, who will not suffer you to be tempted beyond what ye are able:" and so, "Thou stillest the waves thereof when they rise."
11. Lastly, what hast Thou done in the sea itself, to pacify its rage, and to weaken it? "Thou hast humbled the proud as one that is wounded" (ver. 10). There is a certain proud serpent in the sea, of which another passage of Scripture speaks, "I will command the serpent, and he shall bite him;" and again, "There is that Leviathan, whom Thou hast made to mock him," whose head He bruises above the water. "Thou," he says, "hast humbled the proud, as one that is wounded." Thou hast humbled Thyself, and the proud was humbled: for the proud held the proud ones through pride: but the great One is humbled, and by believing in Him become small. While the little one is nourished by the example of One who from greatness descended to humility, the devil has lost what he held: because the proud held only the proud. When such an example of humility was displayed before them, men learned to condemn their own pride, and to imitate the humility of God. Thus also the devil, by losing those whom he had in his power, has even himself been humbled; not chastened, but thrown prostrate. "Thou hast humbled the proud like one that is wounded." Thou hast been humbled, and hast humbled others: Thou hast been wounded, and hast wounded others: for Thy blood, as it was shed to blot the handwriting of sins, could not but wound him. For what was the ground of his pride, except the bond which he held against us. This bond, this handwriting, Thou hast blotted out with Thy blood: him therefore hast Thou wounded, from whom Thou hast rescued so many victims. You must understand the devil wounded, not by the piercing of the flesh, which he has not, but by the bruising of his proud heart. "Thou hast scattered Thine enemies abroad with Thy mighty arm."
12. "The heavens are thine, the earth also is Thine" (ver. 11). From Thee, over Thy earth they rain. Thine are the heavens, by whom is preached Thy truth in circuit of Thee; "Thine is the earth," which has received Thy truth in circuit of Thee; and what has resulted from that rain? "Thou hast laid the foundation of the round world, and all that therein is." "Thou hast created the north and the seas" (ver. 12). For nothing has any power against Thee, against its Creator. The world indeed may rage through its own malice, and the perversity of its will; does it nevertheless pass over the bound laid down by the Creator, who made all things? Why then do I fear the north wind? Why do I fear the seas? In the north indeed is the devil, who said, "I will sit in the sides of the north; I will be like the Most High;" but Thou hast humbled, as one wounded, the proud one. Thus what Thou hast done in them has more force for Thy dominion, than their own will has for their wickedness. "Thou hast created the north and the seas."
13. "Thabor and Hermon shall rejoice in Thy name." Those mountains are here understood, but they have a meaning. "Thabor and Hermon shall rejoice in Thy name." Thabor, when interpreted, signifies an approaching light. But whence comes the light of which it is said, "Ye are the light of the world," unless from Him concerning whom it is written, "That was the true light, which lighteth every man coming into the world"? The light then which is the light of the world comes from that light which is not kindled from any other source, so that there is no fear lest it be extinguished. The light then comes from Him, who is that candle which is not set beneath the bushel, but on a candlestick, Thabor the coming light. Hermon means his curse. Justly the light comes and is made the curse of him. Of whom but the devil, the wounded one, the proud one? Our illumination then is given from Thee; that he is held accursed of us, who kept us in his own error and pride, is from Thee. "Thabor and Hermon, therefore, shall rejoice," not in their own merits, "but in Thy name." For they shall say, "Not unto us, Lord, not unto us, but to Thy name give the praise," on account of the raging sea: lest "the heathen say, Where is now their God?"
14. "Thou hast a mighty arm" (ver. 13). Let no man arrogate anything to himself. "Thou hast a mighty arm:" by Thee we were created, by Thee we have been defended. "Thou hast a mighty arm: strong be Thy hand, and high be Thy right hand."
15. "Righteousness and judgment are the preparation of Thy seat" (ver. 14). Thy righteousness and judgment will appear in the end: they are now hidden. Of Thy righteousness it is treated in another Psalm, "on the hidden things of the Son." There will then be a manifestation of Thy righteousness and judgment: some will be set on the right, others on the left hand: and the unbelieving will tremble, when they see what now they mock at, and believe not: the righteous will rejoice, when they shall see what they now see not, yet believe. "Righteousness and judgment are the preparation of Thy seat:" especially in the Day of Judgment. What then now? "mercy and truth go before Thy face." I should fear the preparation of Thy seat, Thy justice, and Thy coming judgment, did not mercy and truth go before Thee: why should I at the end fear Thy righteousness, when with Thy mercy going before Thee Thou blottest out my sins, and by showing forth Thy truth fulfillest Thy promises? "Mercy and truth go before Thy face." For "all the paths of the Lord are mercy and truth."
16. In all these things shall we not rejoice? or shall we contain our joy? or shall words suffice for our gladness? or shall the tongue be able to express our rejoicing? If therefore no words suffice, "Blessed is the people, O Lord, that knoweth glad shouting" (ver. 15). O blessed people! dost thou conceive aright, dost thou understand, glad shouting? For except thou understand glad shouting, thou canst not be blessed. What do I mean by understanding glad shouting? Whether thou knowest the source of that rejoicing which is beyond words to express. For this joy is not of thyself, since "he that glorieth, let him glory in the Lord." Rejoice not then in thy own pride, but in God's grace. See that that grace is such, that the tongue fails to express its greatness, and then thou understandest glad shouting. ...O Lord, "they shall walk in the light of Thy countenance." "They shall rejoice in Thy name all the day" (ver. 16). That Thabor and Hermon shall rejoice in Thy name: all day shall they rejoice, if they will, in Thy name; but if they will rejoice in their own name, they hall not rejoice all day: for they shall not continue in their joy, when they shall delight in themselves, and fall through pride. That they may rejoice all day, therefore, "they shall rejoice in Thy name, and in Thy righteousness shall they be exalted." Not in their own, but in Thine: lest they have a zeal of God, but not according to knowledge. For some are noted by the Apostle, that they have a zeal of God, but not according to knowledge, "being ignorant of God's righteousness, and going about to establish their own," and not rejoicing in Thy light, and thus "not submitting themselves unto the righteousness of God." And why? because "they have a zeal of God, but not according to knowledge." But the people who knoweth glad shouting (for the former err from want of knowledge, but blessed is the people not that knoweth not, but that knoweth glad shouting), whence ought it to shout, whence to rejoice, but in Thy name, walking in the light of Thy countenance? And it shall deserve to be exalted, but in Thy righteousness: let every man take away altogether his own righteousness, and be trembled: the righteousness of God shall come, and he shall be exalted, "and in Thy righteousness shall they be exalted."
17. "For Thou art the glory of their strength: and in Thy good pleasure Thou shall lift up our horns" (ver. 17): because it has seemed good to Thee, not because we are worthy.
18. "For of the Lord is our taking up" (ver. 18). For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up. "For of the Lord is (our ) taking up: and of the Holy One of Israel our King." Himself is thy taking up, Himself thy illumination: in His light thou art safe, in His light thou walkest, in His righteousness thou art exalted. He took thee up, He, guards thy weakness: He gives thee strength of Himself, not of thyself.
19. "Thou spakest sometime in vision unto Thy sons, and saidst" (ver. 19). Thou spakest in thy vision. Thou didst reveal this to Thy Prophets. For this reason Thou spakest in vision, that is, in revelation: whence Prophets were called seers. They saw something within, which they were to speak without: and secretly they heard what they preached openly. Then "Thou spakest in vision unto Thy sons, and saidst, I have laid help upon One that is mighty." Ye understand Who is meant by mighty? "I have exalted One chosen out of the people." And Who is meant by chosen? One who, ye rejoice, is already exalted.
20. "I have found David My servant:" that David from David's seed: "with My holy oil have I anointed Him" (ver. 20): for it is said of Him, "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows."
21. "My hand shall hold Him fast, and My arm shall strengthen Him" (ver. 21): because there was a taking up of man; because flesh was assumed in the Virgin's womb, because by Him who in the form of God is coequal with the Father, the form of a servant was taken, and He became obedient unto death, even the death of the Cross.
22. "The enemy shall not be able to do him violence" (ver. 22). The enemy rages indeed but he shall not be able to do Him violence: he is wont to hurt, but he shall not hurt. How then shall he afflict Him? he will exercise Him, but he shall not hurt Him. There shall be profit in his raging; for those against whom he rages shall be crowned in their conquering. For how is he conquered, if he rages not against us? or where is God our helper, if we fight not? The enemy therefore shall do what is in his power; but "he shall not be able to do Him violence: the son of wickedness shall not come nigh to hurt Him."
23. "I will cut in pieces His enemies before His face" (ver. 23). They are cut in pieces from their conspiracy, and in that they believe they are cut in pieces; for they believe by degrees; as when the calf's head was ground small, they will come to be the drink of God's people. For Moses ground down the calf's head, and sprinkled it upon the water, and made the children of Israel drink it. All the unbelieving are ground: they believe by degrees; and they are drunk by the people of God, and pass into Christ's body. "I will cut in pieces His foes before His face: and put to flight them that hate Him."
24. "My truth also and My mercy is with Him" (ver. 24). All the paths of the Lord are mercy and truth. Remember, as much as ye can, how often these two attributes are urged upon us, that we render them back to God. For as He showed us mercy that He might blot out our sins, and truth in fulfilling His promises; so also we, walking in His path, ought to give back to Him mercy and truth; mercy, in pitying the wretched; truth, in not judging unjustly. Let not truth rob you of mercy, nor mercy hinder truth: for if through mercy you shall have judged contrary to truth, or by rigorous truth shall have forgotten mercy, you will not be walking in the path of God, where "mercy and truth meet together." "And in My name shall His horn be exalted." Why should I say more? Ye are Christians, recognise Christ.