Read-Post Through the Bible

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Psa 85:8-13 — We have here an answer to the prayers and expostulations in the foregoing verses.

I. In general, it is an answer of peace. This the psalmist is soon aware of (Psa_85:8 ), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab_2:1, Hab_2:2. I will hear what God the Lord will speak. This intimates,

1. The stilling of his passions - his grief, his fear - and the tumult of his spirit which they occasioned: “Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?” If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word.

2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here,

(1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness.

(2.) What use he makes of this expectation.

[1.] He takes the comfort of it; and so must we: “I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer.” When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it.

[2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.

II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,

1. Help at hand (Psa_85:9): “Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off.” When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Psa_119:155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.

2. Honour secured: “That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod - the glory has departed; when that stays glory dwells.” This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (Joh_1:4), for which reason their land is called Immanuel's land, Isa_8:8.

3. Graces meeting, and happily embracing (Psa_85:10, Psa_85:11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos_4:1; Isa_59:14, Isa_59:15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people.

(2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them.

(3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.

4. Great plenty of every thing desirable (Psa_85:12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Mat_6:33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Psa_67:6.

5. A sure guidance in the good way (Psa_85:13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him. — Henry 

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(Psa 86)  "A Prayer of David. Bow down thine ear, O LORD, hear me: for I am poor and needy. {2} Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee. {3} Be merciful unto me, O Lord: for I cry unto thee daily. {4} Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. {5} For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. {6} Give ear, O LORD, unto my prayer; and attend to the voice of my supplications. {7} In the day of my trouble I will call upon thee: for thou wilt answer me.

{8} Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works. {9} All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. {10} For thou art great, and doest wondrous things: thou art God alone.

{11} Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name. {12} I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore. {13} For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. {14} O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. {15} But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. {16} O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. {17} Show me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me."

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Psalms 86 - The psalmist prays to God for support, from a conviction that he is merciful, good, ready to forgive, and that there is none like him, Psa_86:1-8; all nations shall bow before him because of his wondrous works, Psa_86:9, Psa_86:10; he prays to be instructed, and promises to praise God for his great mercy, Psa_86:11-13; describes his enemies, and appeals to God, Psa_86:14-16; begs a token for God, that his enemies may be confounded, Psa_86:17.

The title attributes this Psalm to David; and in this all the versions agree: but in its structure it is the same with those attributed to the sons of Korah; and was probably made during the captivity. It is a very suitable prayer for a person laboring under affliction from persecution or calumny. — Clarke 

Psalms 86 - Title. - A Prayer of David. We have here one of the five Psalms entitled Tephillahs or prayers. This Psalm consists of praise as well as prayer, but it is in all parts so directly addressed to God that it is most fitly called “a prayer.” A prayer is none the less but all the more a prayer because veins of praise run through it. This Psalm would seem to have been specially known as David's prayer; even as the ninetieth is “the prayer of Moses.” David composed it, and no doubt often expressed himself in similar language; both the matter and the wording are suitable to his varied circumstances and expressive of the different characteristics of his mind. In many respects it resembles Psa_17:1-15, which bears the same title, but in other aspects it is very different; the prayers of a good man have a family likeness, but they vary as much as they agree. We may learn from the present Psalm that the great saints of old were accustomed to pray very much in the same fashion as we do; believers in all ages are of one genus. The name of God occurs very frequently in this Psalm, sometimes it is Jehovah, but more commonly Adonai, which it is believed by many learned scholars was written by the Jewish transcribers instead of the sublimer title, because their superstitious dread led them to do so: we, labouring under no such tormenting fear, rejoice in Jehovah, our God. It is singular that those who were so afraid of their God, that they dared not write his name, had yet so little godly fear, that they dared to alter his word.

Division. - The Psalm is irregular in its construction but may be divided into three portions, each ending with a note of gratitude or of confidence: we shall therefore read from Psa_86:1-7, and then, after another pause at the end of Psa_86:13, we will continue to the end.   — Psalms   

Psalms 86 - This psalm is entitled “a prayer of David;” probably it was not penned upon any particular occasion, but was a prayer he often used himself, and recommended to others for their use, especially in a day of affliction. Many think that David penned this prayer as a type of Christ, “who in the days of his flesh offered up strong cries,” Heb_5:7. David, in this prayer (according to the nature of that duty), 

I. Gives glory to God (Psa_86:8-10, Psa_86:12, Psa_86:13). 

II. Seeks for grace and favour from God, that God would hear his prayers (Psa_86:1, Psa_86:6, Psa_86:7), preserve and save him, and be merciful to him (Psa_86:2, Psa_86:3, Psa_86:16), that he would give him joy, and grace, and strength, and put honour upon him (Psa_86:4, Psa_86:11, Psa_86:17). He pleads God's goodness (Psa_86:5, Psa_86:15) and the malice of his enemies (Psa_86:14). In singing this we must, as David did, lift up our souls to God with application.

A Prayer of David. — Henry 

Psa 86:1-7 — Our poverty and wretchedness, when felt, powerfully plead in our behalf at the throne of grace. The best self-preservation is to commit ourselves to God's keeping. I am one whom thou favourest, hast set apart for thyself, and made partaker of sanctifying grace. It is a great encouragement to prayer, to feel that we have received the converting grace of God, have learned to trust in him, and to be his servants. We may expect comfort from God, when we keep up our communion with God. God's goodness appears in two things, in giving and forgiving. Whatever others do, let us call upon God, and commit our case to him; we shall not seek in vain. — MHCC

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Psa 86:1-7
 
This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,

I. The petitions he puts up to God. It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (Psa_86:4): Unto thee, O Lord! do I lift up my soul, as he had said Psa_25:1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him.

1. He begs that God would give a gracious audience to his prayers (Psa_86:1): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (Psa_86:6): “Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications.” Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (Joh_11:41, Joh_11:42), Father, I thank thee that thou hast heard me; and I know that thou hearest me always.

2. He begs that God would take him under his special protection, and so be the author of his salvation (Psa_86:2): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: “Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me.” All those whom God will save he preserves, and will preserve them to his heavenly kingdom.

3. He begs that God would look upon him with an eye of pity and compassion (Psa_86:3): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. “Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me.”

4. He begs that God would fill him with inward comfort (Psa_86:4): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy.

II. The pleas with which he enforces these petitions.

1. He pleads his relation to God and interest in him: “Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (Psa_86:2), in subjection to thee, and therefore looking for protection from thee.”

2. He pleads his distress: “Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me.” God is the poor man's King, whose glory it is to save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace.

3. He pleads God's good will towards all that seek him (Psa_86:5): “To thee do I lift up my soul in desire and expectation; for thou, Lord, art good;” and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent. I said, I will confess, and thou forgavest, Psa_32:5.

(2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply.

4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good: -

(1.) A conformity to God (Psa_86:2): I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God. I am one whom thou favourest (so the margin reads it), whom thou hast set apart for thyself. If God has begun a good work of grace in us, we must own that the time was a time of love. Then was I in his eyes as one that found favour, and whom God hath taken into his favour he will take under his protection. All his saints are in thy hand, Deu_33:3. Observe, I am needy (Psa_86:1), yet I am holy (Psa_86:2), holy and yet needy, poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls.

(2.) A confidence in God: Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him.

(3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray.

[1.] To be constant in prayer: I cry unto thee daily, and all the day, Psa_86:3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that hey are not then to be set a-going.

[2.] To be inward with God in prayer, to lift up his soul to him, Psa_86:4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him.

[3.] To be in a special manner earnest with God in prayer when he was in affliction (Psa_86:7): “In the day of my trouble, whatever others do, I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried, O Baal! hear us; but there was no voice, nor any that regarded,” 1Ki_18:29.  — Henry

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Psa 86:8-17 — Our God alone possesses almighty power and infinite love. Christ is the way and the truth. And the believing soul will be more desirous to be taught the way and the truth. And the believing soul will be more desirous to be taught the way and the truth of God, in order to walk therein, than to be delivered out of earthly distress. Those who set not the Lord before them, seek after believers' souls; but the compassion, mercy, and truth of God, will be their refuge and consolation. And those whose parents were the servants of the Lord, may urge this as a plea why he should hear and help them. In considering David's experience, and that of the believer, we must not lose sight of Him, who though he was rich, for our sakes became poor, that we through his poverty might be rich. — MHCC

Psa 86:8-17 — David is here going on in his prayer.

I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations.

1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, Psa_86:8. Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him.

2. As the fountain of all being and the centre of all praise (Psa_86:9): “Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name.” This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev_7:9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isa_66:23.

3. As a being infinitely great (Psa_86:10): “Therefore all nations shall worship before thee, because as King of nations thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee.” Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone.

4. As a being infinitely good. Man is bad, very wicked and vile (Psa_86:14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, Psa_86:15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exo_34:6, Exo_34:7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising.

5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, Psa_86:12, Psa_86:13. He had said (Psa_86:9), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. “Whatever others do” (says David), “I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity.” With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (2Co_1:10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise.

II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him (Psa_86:14): “Lord, be thou for me; for there are many against me.” He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: “They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power.” And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: “They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine.” His petitions are,

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1. For the operations of God's grace in him, Psa_86:11. He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: “Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way,” Isa_30:21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Psa_119:30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa_2:3.

(2.) An upright heart: “Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him.” Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. “Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart.”

2. For the tokens of God's favour to him, Psa_86:16, Psa_86:17. Three things he here prays for: - (1.) That God would speak peace and comfort to him: “O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me.”

(2.) That God would work deliverance for him, and set him in safety: “Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin.” He pleads relation: “I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me.” The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it.

(3.) That God would put a reputation on him: “Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort.” The joy of the saints shall be the shame of their persecutors. — Henry 

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(Psa 87:1-6)  "A Psalm or Song for the sons of Korah. His foundation is in the holy mountains. {2} The LORD loveth the gates of Zion more than all the dwellings of Jacob. {3} Glorious things are spoken of thee, O city of God. Selah.

{4} I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. {5} And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. {6} The LORD shall count, when he writeth up the people, that this man was born there. Selah."

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Psalms 87 - The nature and glorious privileges of Zion and Jerusalem, Psa_87:1-3. No other city to be compared to this, Psa_87:4. The privilege of being born in it, Psa_87:5, Psa_87:6. Its praises celebrated, Psa_87:7. — Clarke (abridged)

Psalms 87 - Title. - A Psalm or Song for the sons of Korah. A sacred hymn and a national lyric. A theocracy blends the religious and the patriotic ideas in one; and in proportion as nations become Christianized, their popular songs will become deeply imbued with pious sentiments. Judged by this standard, our own land is far in arrears. This “Psalm or song” was either composed by the sons of Korah, or dedicated to them: as they kept the doors of the house of the Lord, they could use this beautiful composition as a Psalm within the doors, and as a song outside.

Subject and Division. - The song is in honour of Zion, or Jerusalem, and it treats of God's favour to that city among the mountains, the prophecies which made it illustrious, and the honour of being a native of it. Many conceive that it was written at the founding of David's city of Zion, but does not the mention of Babylon imply a later date? It would seem to have been written after Jerusalem and the Temple had been built, and had enjoyed a history, of which glorious things could be spoken. Among other marvels of God's love in its later history, it had been untouched by Sennacherib when other cities of Israel and Judah had fallen victims to his cruelty. It was in Hezekiah's reign that Babylon became prominent, when the ambassadors came to congratulate the king concerning his recovery, at that time also Tyre would be more famous than at any period in David's day. But as we have no information, and the point is not important, we may leave it, and proceed to meditate upon the Psalm itself. We have no need to divide so brief a song.  — Psalms   

Psalms 87 - The foregoing psalm was very plain and easy, but in this are things dark and hard to be understood. It is an encomium of Zion, as a type and figure of the gospel-church, to which what is here spoken is very applicable. Zion, for the temple's sake, is here preferred, 

I. Before the rest of the land of Canaan, as being crowned with special tokens of God's favour (Psa_87:1-3). 

II. Before any other place or country whatsoever, as being replenished with more eminent men and with a greater plenty of divine blessings (Psa_87:4-7). Some think it was penned to express the joy of God's people when Zion was in a flourishing state; others think it was penned to encourage their faith and hope when Zion was in ruins and was to be rebuilt after the captivity. Though no man cared for her (Jer_30:17, “This is Zion whom no man seeketh after”), yet God had done great things for her, and spoken glorious things of her, which should all have their perfection and accomplishment in the gospel-church; to that therefore we must have an eye in singing this psalm.

A psalm or song for the sons of Korah. — Henry 

Psa 87:1-3 — Christ himself is the Foundation of the church, which God has laid. Holiness is the strength and firmness of the church. Let us not be ashamed of the church of Christ in its meanest condition, nor of those that belong to it, since such glorious things are spoken of it. Other foundation can no man lay than that is laid, even Jesus Christ. The glorious things spoken of Zion by the Spirit, were all typical of Christ, and his work and offices; of the gospel church, its privileges and members; of heaven, its glory and perfect happiness. — MHCC

Psa 87:1-3 — Some make the first words of the psalm to be part of the title; it is a psalm or song whose subject is the holy mountains - the temple built in Zion upon Mount Moriah. This is the foundation of the argument, or beginning of the psalm. Or we may suppose the psalmist had now the tabernacle or temple in view and was contemplating the glories of it, and at length he breaks out into this expression, which has reference, though not to what he had written before, yet to what he had thought of; every one knew what he meant when he said thus abruptly, Its foundation is in the holy mountains. Three things are here observed, in praise of the temple: -

1. That it was founded on the holy mountains, Psa_87:1. The church has a foundation, so that it cannot sink or totter; Christ himself is the foundation of it, which God has laid. The Jerusalem above is a city that has foundations. The foundation is upon the mountains. It is built high; the mountain of the Lord's house is established upon the top of the mountains, Isa_2:2. It is built firmly; the mountains are rocky, and on a rock the church is built. The world is founded upon the seas (Psa_24:2), which are continually ebbing and flowing, and are a very weak foundation; Babel was built in a plain, where the ground was rotten. But the church is built upon the everlasting mountains and the perpetual hills; for sooner shall the mountains depart, and the hills be removed, than the covenant of God's peace shall be disannulled, and on that the church is built, Isa_54:10. The foundation is upon the holy mountains. Holiness is the strength and stability of the church: it is this that will support it and keep it from sinking; not so much that it is built upon mountains as that it is built upon holy mountains - upon the promise of God, for the confirming of which he has sworn by his holiness, upon the sanctification of the Spirit, which will secure the happiness of all the saints.

2. That God had expressed a particular affection for it (Psa_87:2): The Lord loveth the gates of Zion, of the temple, of the houses of doctrine (so the Chaldee), more than all the dwellings of Jacob, whether in Jerusalem or any where else in the country. God had said concerning Zion, This is my rest for ever; here will I dwell. There he met his people, and conversed with them, received their homage, and showed them the tokens of his favour, and therefore we may conclude how well he loves those gates. Note,

(1.) God has a love for the dwellings of Jacob, has a gracious regard to religious families and accepts their family-worship.

(2.) Yet he loves the gates of Zion better, not only better than any, but better than all, of the dwellings of Jacob. God was worshipped in the dwellings of Jacob, and family-worship is family-duty, which must by no means be neglected; yet, when they come in competition, public worship (caeteris paribus - other things being equal) is to be preferred before private.

3. That there was much said concerning it in the word of God (Psa_87:3): Glorious things are spoken of thee, O city of God! We are to judge of things and persons by the figure they make and the estimate put upon them in and by the scripture. Many base things were spoken of the city of God by the enemies of it, to render it mean and odious; but by him whose judgment we are sure is according to truth glorious things are spoken of it. God said of the temple, My eyes and my heart shall be there perpetually; I have sanctified this house, that my name may be there for ever, 2Ch_7:16. Beautiful for situation is Mount Zion, Psa_48:2. These are glorious things. Yet more glorious things are spoken of the gospel-church. It is the spouse of Christ, the purchase of his blood; it is a peculiar people, a holy nation, a royal priesthood, and the gates of hell shall not prevail against it. Let us not be ashamed of the church of Christ in its meanest condition, nor of any that belong to it, nor disown our relation to it, though it be turned ever so much to our reproach, since such glorious things are spoken of it, and not on iota or tittle of what is said shall fall to the ground. — Henry 

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Psa 87:4-7 — The church of Christ is more glorious and excellent than the nations of the earth. In the records of heaven, the meanest of those who are born again stand registered. When God renders to every man according to his works, he shall observe who enjoyed the privileges of his sanctuary. To them much was given, and of them much will be required. Let those that dwell in Zion, mark this, and live up to their profession. Zion's songs shall be sung with joy and triumph. The springs of the joy of a carnal worldling are in wealth and pleasure; but of a gracious soul, in the word of God and prayer. All grace and consolation are derived from Christ, through his ordinances, to the souls of believers. — MHCC

Psa 87:4-7 — Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories (Psa_87:4): “I will make mention of Rahab” (that is, Egypt) “and Babylon, to those that know me and are about me, and with whom I discourse about public affairs; behold Philistia and Tyre, with Ethiopia” (or rather Arabia), “we will observe that this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God.” But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, “I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite.” Those that were strangers and foreigners became fellow-citizens with the saints, Eph_2:19. A Gentile convert shall stand upon a level with a native Jew; compare Isa_19:23-25. The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.

 2. It is proved that the glory of Zion outshines them all, upon many accounts; for,

(1.) Zion shall produce many great and good men that shall be famous in their generation, Psa_87:5. Of Zion it shall be said by all her neighbours that this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty - many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records. A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them, as concerning the flesh, Christ came, Rom_9:5. Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all.

(2.) Zion's interest shall be strengthened and settled by an almighty power. The Highest himself shall undertake to establish her, who can do it effectually; the accession of proselytes out of various nations shall be so far from occasioning discord and division that it shall contribute greatly to Zion's strength; for, God himself having founded her upon an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain.

(3.) Zion's sons shall be registered with honour (Psa_87:6): “The Lord shall count, when he writes up the people, and takes a catalogue of his subjects, that this man was born there, and so is a subject by birth, by the first birth, being born in his house - by the second birth, being born again of his Spirit.” When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom_9:4; Rom_3:1, Rom_3:2. For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five. I know thy works, and where thou dwellest, and where thou was born. Selah. Let those that dwell in Zion mark this, and live up to their profession.

(4.) Zion's songs shall be sung with joy and triumph: As well the singers as the players on instruments shall be there to praise God, Psa_87:7. It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Psa_68:25. All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise which make glad the city of our God, Psa_46:4. So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow. It pleased the Father, and all believers are well pleased with it too, that in him should all fulness dwell. — Henry

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(Psa 88)  "A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before thee: {2} Let my prayer come before thee: incline thine ear unto my cry; {3} For my soul is full of troubles: and my life draweth nigh unto the grave. {4} I am counted with them that go down into the pit: I am as a man that hath no strength: {5} Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. {6} Thou hast laid me in the lowest pit, in darkness, in the deeps. {7} Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah. {8} Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. {9} Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.

{10} Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah. {11} Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction? {12} Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? {13} But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee. {14} LORD, why castest thou off my soul? why hidest thou thy face from me? {15} I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted. {16} Thy fierce wrath goeth over me; thy terrors have cut me off. {17} They came round about me daily like water; they compassed me about together. {18} Lover and friend hast thou put far from me, and mine acquaintance into darkness."

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Psalms 88 - Title. - A Song or Psalm for the sons of Korah. This sad complaint reads very little like a Song, nor can we conceive how it could be called by a name which denotes a song of praise or triumph; yet perhaps it was intentionally so called to show how faith “glories in tribulations also.” Assuredly, if ever there was a song of sorrow and a Psalm of sadness, this is one. The sons of Korah, who had often united in chanting jubilant odes, are now bidden to take charge of this mournful dirge-like hymn. Servants and singers must not be choosers. To the chief Musician. He must superintend the singers and see that they do their duty well, for holy sorrow ought to be expressed with quite as much care as the most joyful praise; nothing should be slovenly in the Lord's house. It is more difficult to express sorrow fitly than it is to pour forth notes of gladness. Upon Mahalath Leannoth. This is translated by Alexander, “concerning afflictive sickness,” and if this be correct, it indicates the mental malady which occasioned this plaintive song. Maschil. This term has occurred many times before, and the reader will remember that it indicates an instructive or didactic Psalm: - the sorrows of one saint are lessons to others; experimental teaching is exceedingly valuable. Of Heman the Ezrahite. This, probably, informs us as to its authorship; it was written by Heman, but which Heman it would not be easy to determine, though it will not be a very serious mistake if we suppose it to be the man alluded to in 1Ki_4:31, as the brother of Ethan, and one of the five sons of Zerah (1Ch_2:6), the son of Judah, and hence called “the Ezrahite:” if this be the man, he was famous for his wisdom, and his being in Egypt during the time of Pharaoh's oppression may help to account for the deep bass of his song, and for the antique form of many of the expressions, which are more after the manner of Job than David. There was, however, a Heman in David's day who was one of the grand trio of chic! musicians, “Heman, Asaph, and Ethan” (1Ch_15:19), and no one can prove that this was not the composer. The point is of no consequence; whoever wrote the Psalm must have been a man of deep experience, who had done business on the great waters of soul trouble.\

Subject and Divisions. - This Psalm is fragmentary, and the only division of any service to us would be that suggested by Albert Barnes, viz. - A description of the sick man's sufferings (Psa_88:1-9), and a prayer for mercy and deliverance (Psa_88:10-18). We shall, however, consider each verse separately, and so exhibit the better the incoherence of the author's grief. The reader had better first peruse the Psalm as a whole.   — Psalms   

Psalms 88 - This psalm is a lamentation, one of the most melancholy of all the psalms; and it does not conclude, as usually the melancholy psalms do, with the least intimation of comfort or joy, but, from first to last, it is mourning and woe. It is not upon a public account that the psalmist here complains (here is no mention of the afflictions of the church), but only upon a personal account, especially trouble of mind, and the grief impressed upon his spirits both by his outward afflictions and by the remembrance of his sins and the fear of God's wrath. It is reckoned among the penitential psalms, and it is well when our fears are thus turned into the right channel, and we take occasion from our worldly grievances to sorrow after a godly sort. In this psalm we have, 

I. The great pressure of spirit that the psalmist was under (Psa_88:3-6). 

II. The wrath of God, which was the cause of that pressure (Psa_88:7, Psa_88:15-17). 

III. The wickedness of his friends (Psa_88:8, Psa_88:18). 

IV. The application he made to God by prayer (Psa_88:1, Psa_88:2, Psa_88:9, Psa_88:13). 

V. His humble expostulations and pleadings with God (Psa_88:10, Psa_88:12, Psa_88:14). Those who are in trouble of mind may sing this psalm feelingly; those that are not ought to sing it thankfully, blessing God that it is not their case.

A song or psalm for the sons of Korah, to the chief musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. — Henry 

Psa 88:1-9 — The first words of the psalmist are the only words of comfort and support in this psalm. Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep. — MHCC

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Psa 88:1-9 — It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, 1Ch_2:4, 1Ch_2:6. There were two others famed for wisdom, 1Ki_4:31, where, to magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called the king's seer, or prophet, in the words of God (1Ch_25:5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist,

I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for is any afflicted? let him pray. It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was,

1. Very earnest in prayer: “I have cried unto thee (Psa_88:1), and have stretched out my hands unto thee (Psa_88:9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it.”

2. He was very frequent and constant in prayer: I have called upon thee daily (Psa_88:9), nay, day and night, Psa_88:1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer.

3. He directed his prayer to God, and from him expected and desired an answer (Psa_88:2): “Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers.” He does not desire that men should hear them, but, “Lord, incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest.”

II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (Psa_88:3): My soul is full of troubles; so Christ said, Now is my soul troubled; and, in his agony, My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says, My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with. The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it; who then can bear a wounded spirit?

III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (Psa_88:5): “Free among the dead (one of that ghastly corporation), like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it” (for God will not stretch out his hand to the grave, Job_30:24); “thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low, in darkness, in the deep (Psa_88:6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone.” Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith.

IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (Psa_88:7): Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension.

V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (Psa_88:8 ): Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job_19:13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: “Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence.” Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure.

VI. He looked upon his case as helpless and deplorable: “I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape.” He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (Psa_88:9): My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together. I have heard thy prayers, I have seen thy tears. — Henry

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Psa 88:10-18 — Departed souls may declare God's faithfulness, justice, and lovingkindness; but deceased bodies can neither receive God's favours in comfort, nor return them in praise. The psalmist resolved to continue in prayer, and the more so, because deliverance did not come speedily. Though our prayers are not soon answered, yet we must not give over praying. The greater our troubles, the more earnest and serious we should be in prayer. Nothing grieves a child of God so much as losing sight of him; nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should leave the earth, what a dungeon would it be! Even those designed for God's favours, may for a time suffer his terrors. See how deep those terrors wounded the psalmist. If friends are put far from us by providences, or death, we have reason to look upon it as affliction. Such was the calamitous state of a good man. But the pleas here used were peculiarly suited to Christ. And we are not to think that the holy Jesus suffered for us only at Gethsemane and on Calvary. His whole life was labour and sorrow; he was afflicted as never man was, from his youth up. He was prepared for that death of which he tasted through life. No man could share in the sufferings by which other men were to be redeemed. All forsook him, and fled. Oftentimes, blessed Jesus, do we forsake thee; but do not forsake us, O take not thy Holy Spirit from us. — MHCC

Psa 88:10-18 — In these verses,

I. The psalmist expostulates with God concerning the present deplorable condition he was in (Psa_88:10-12): “Wilt thou do a miraculous work to the dead, and raise them to life again? Shall those that are dead and buried rise up to praise thee? No; they leave it to their children to rise up in their room to praise God; none expects that they should do it; and wherefore should they rise, wherefore should they live, but to praise God? The life we are born to at first, and the life we hope to rise to at last, must thus be spent. But shall thy lovingkindness to thy people be declared in the grave, either by those or to those that lie buried there? And thy faithfulness to thy promise, shall that be told in destruction? shall thy wonders be wrought in the dark, or known there, and thy righteousness in the grave, which is the land of forgetfulness, where men remember nothing, nor are themselves remembered? Departed souls may indeed know God's wonders and declare his faithfulness, justice, and lovingkindness; but deceased bodies cannot; they can neither receive God's favours in comfort nor return them in praise.” Now we will not suppose these expostulations to be the language of despair, as if he thought God could not help him or would not, much less do they imply any disbelief of the resurrection of the dead at the last day; but he thus pleads with God for speedy relief: “Lord, thou art good, thou art faithful, thou art righteous; these attributes of thine will be made known in my deliverance, but, if it be not hastened, it will come too late; for I shall be dead and past relief, dead and not capable of receiving any comfort, very shortly.” Job often pleaded thus, Job_7:8; Job_10:21.

II. He resolves to continue instant in prayer, and the more so because the deliverance was deferred (Psa_88:13): “Unto thee have I cried many a time, and found comfort in so doing, and therefore I will continue to do so; in the morning shall my prayer prevent thee.” Note, Though our prayers be not answered immediately, yet we must not therefore give over praying, because the vision is for an appointed time, and at the end it shall speak and not lie. God delays the answer in order that he may try our patience and perseverance in prayer. He resolves to seek God early, in the morning, when his spirits were lively, and before the business of the day began to crowd in - in the morning, after he had been tossed with cares, and sorrowful thoughts in the silence and solitude of the night; but how could he say, My prayer shall prevent thee? Not as if he could wake sooner to pray than God to hear and answer; for he neither slumbers nor sleeps; but it intimates that he would be up earlier than ordinary to pray, would prevent (that is, go before) his usual hour of prayer. The greater our afflictions are the more solicitous and serious we should be in prayer. “My prayer shall present itself before thee, and be betimes with thee, and shall not stay for the encouragement of the beginning of mercy, but reach towards it with faith and expectation even before the day dawns.” God often prevents our prayers and expectations with his mercies; let us prevent his mercies with our prayers and expectations.

III. He sets down what he will say to God in prayer.

1. He will humbly reason with God concerning the abject afflicted condition he was now in (Psa_88:14): “Lord, why castest thou off my soul? What is it that provokes thee to treat me as one abandoned? Show me wherefore thou contendest with me.” He speaks it with wonder that God should cast off an old servant, should cast off one that was resolved not to cast him off: “No wonder men cast me off; but, Lord, why dost thou, whose gifts and callings are without repentance? Why hidest thou thy face, as one angry at me, that either hast no favour for me or wilt not let me know that thou hast?” Nothing grieves a child of God so much as God's hiding his face from him, nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should abandon the earth, and quite cast it off, what a dungeon would it be!

2. He will humbly repeat the same complaints he had before made, until God have mercy on him. Two things he represents to God as his grievances: -

(1.) That God was a terror to him: I suffer thy terrors, Psa_88:15. He had continual frightful apprehensions of the wrath of God against him for his sins and the consequences of that wrath. It terrified him to think of God, of falling into his hands and appearing before him to receive his doom from him. He perspired and trembled at the apprehension of God's displeasure against him, and the terror of his majesty. Note, Even those that are designed for God's favours may yet, for a time, suffer his terrors. The spirit of adoption is first a spirit of bondage to fear. Poor Job complained of the terrors of God setting themselves in array against him, Job_6:4. The psalmist here explains himself, and tells us what he means by God's terrors, even his fierce wrath. Let us see what dreadful impressions those terrors made upon him, and how deeply they wounded him.

[1.] They had almost taken away his life: “I am so afflicted with them that I am ready to die, and” (as the word is) “to give up the ghost. Thy terrors have cut me off,” Psa_88:16. What is hell, that eternal excision, by which damned sinners are for ever cut off from God and all happiness, but God's terrors fastening and preying upon their guilty consciences?

[2.] They had almost taken away the use of his reason: When I suffer thy terrors I am distracted. This sad effect the terrors of the Lord have had upon many, and upon some good men, who have thereby been put quite out of the possession of their own souls, a most piteous case, and which ought to be looked upon with great compassion.

[3.] This had continued long: From my youth up I suffer thy terrors. He had been from his childhood afflicted with melancholy, and trained up in sorrow under the discipline of that school. If we begin our days with trouble, and the days of our mourning have been prolonged a great while, let us not think it strange, but let tribulation work patience. It is observable the Heman, who became eminently wise and good, was afflicted and ready to die, and suffered God's terrors, from his youth up. Thus many have found it was good for them to bear the yoke in their youth, that sorrow has been much better for them than laughter would have been, and that being much afflicted, and often ready to die, when they were young, they have, by the grace of God, got such an habitual seriousness and weanedness from the world as have been of great use to them all their days. Sometimes those whom God designs for eminent services are prepared for them by exercises of this kind.

[4.] His affliction was now extreme, and worse than ever. God's terrors now came round about him, so that from all sides he was assaulted with variety of troubles, and he had no comfortable gale from any point of the compass. They broke in upon him together like an inundation of water; and this daily, and all the day; so that he had no rest, no respite, not the lest breathing-time, no lucid intervals, nor any gleam of hope. Such was the calamitous state of a very wise and good man; he was so surrounded with terrors that he could find no place of shelter, nor lie any where under the wind.

(2.) That no friend he had in the world was a comfort to him (Psa_88:18): Lover and friend hast thou put far from me; some are dead, others at a distance, and perhaps many unkind. Next to the comforts of religion are those of friendship and society; therefore to be friendless is (as to this life) almost to be comfortless; and to those who have had friends, but have lost them, the calamity is the more grievous. With this the psalmist here closes his complaint, as if this were that which completed his woe and gave the finishing stroke to the melancholy piece. If our friends are put far from us by scattering providences, nay, if by death our acquaintance are removed into darkness, we have reason to look upon it as a sore affliction, but must acknowledge and submit to the hand of God in it. — Henry

[daniel1212av]

(Psa 89)  "Maschil of Ethan the Ezrahite. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. {2} For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. {3} I have made a covenant with my chosen, I have sworn unto David my servant, {4} Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

{5} And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. {6} For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD? {7} God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. {8} O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? {9} Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. {10} Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm. {11} The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. {12} The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name. {13} Thou hast a mighty arm: strong is thy hand, and high is thy right hand. {14} Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face. {15} Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. {16} In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. {17} For thou art the glory of their strength: and in thy favour our horn shall be exalted. {18} For the LORD is our defence; and the Holy One of Israel is our king.

{19} Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. {20} I have found David my servant; with my holy oil have I anointed him: {21} With whom my hand shall be established: mine arm also shall strengthen him. {22} The enemy shall not exact upon him; nor the son of wickedness afflict him. {23} And I will beat down his foes before his face, and plague them that hate him. {24} But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted. {25} I will set his hand also in the sea, and his right hand in the rivers. {26} He shall cry unto me, Thou art my father, my God, and the rock of my salvation. {27} Also I will make him my firstborn, higher than the kings of the earth. {28} My mercy will I keep for him for evermore, and my covenant shall stand fast with him. {29} His seed also will I make to endure for ever, and his throne as the days of heaven. {30} If his children forsake my law, and walk not in my judgments; {31} If they break my statutes, and keep not my commandments; {32} Then will I visit their transgression with the rod, and their iniquity with stripes. {33} Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. {34} My covenant will I not break, nor alter the thing that is gone out of my lips. {35} Once have I sworn by my holiness that I will not lie unto David. {36} His seed shall endure for ever, and his throne as the sun before me. {37} It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

{38} But thou hast cast off and abhorred, thou hast been wroth with thine anointed. {39} Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground. {40} Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. {41} All that pass by the way spoil him: he is a reproach to his neighbours. {42} Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. {43} Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. {44} Thou hast made his glory to cease, and cast his throne down to the ground. {45} The days of his youth hast thou shortened: thou hast covered him with shame. Selah.

{46} How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? {47} Remember how short my time is: wherefore hast thou made all men in vain? {48} What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. {49} Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth? {50} Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; {51} Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed. {52} Blessed be the LORD for evermore. Amen, and Amen."

[daniel1212av]

Psalms 89 - The psalmist shows God’s great mercy to the house of David, and the promises which he had given to it of support and perpetuity, vv. 1-37; complains that, notwithstanding these promises, the kingdom of Judah is overthrown, and the royal family nearly ruined, Psa_89:38-45; and earnestly prays for their restoration, Psa_89:46-52 — Clarke (abridged)

Psalms 89 - We have now reached the majestic Covenant Psalm, which, according to the Jewish arrangement, closes the third book of the Psalms. It is the utterance of a believer, in presence of great national disaster, pleading with his God, urging the grand argument of covenant engagements, and expecting deliverance and help, because of the faithfulness of Jehovah.

Title. - Maschil. This is most fitly called a Maschil, for it is most instructive. No subject is more important or is so fully the key to all theology as that of the covenant. He who is taught by the Holy Spirit to be clear upon the covenant of grace will be a scribe well instructed in the things of the kingdom; he whose doctrinal theory is a mingle-mangle of works and grace is scarcely fit to be teacher of babes. Of Ethan the Ezrahite: perhaps the same person as Jeduthun, who was a musician in David's reign; was noted for his wisdom in Solomon's days, and probably survived till the troubles of Rehoboam's period. If this be the man, he must have written this Psalm in his old age, when troubles were coming thick and heavy upon the dynasty of David and the land of Judah; this is not at all improbable, and there is much in the Psalm which looks that way.

Division. - The sacred poet commences by affirming his belief in the faithfulness of the Lord to his covenant with the house of David, and makes his first pause at Psa_89:4. He then praises and magnifies the name of the Lord for his power, justice, and mercy, Psa_89:5-14. This leads him to sing of the happiness of the people who have such a God to be their glory and defence, Psa_89:15-18. He rehearses the terms of the covenant at full length with evident delight, 19-37, and then mournfully pours out his complaint and petition, Psa_89:38-51, closing the whole with a hearty benediction and a double Amen. May the Holy Spirit greatly bless to us the reading of this most precious Psalm of instruction.  — Psalms   

Psalms 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. 

I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (Psa_89:1) and his covenant (Psa_89:2-4), but more largely in the following verses, wherein, 

1. He adores the glory and perfection of God (Psa_89:5-14). 

2. He pleases himself in the happiness of those that are admitted into communion with him (Psa_89:15-18).  3. He builds all his hope upon God's covenant with David, as a type of Christ (v. 19-37). 

II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (Psa_89:38-45), expostulates with God upon it (Psa_89:46-49), and then concludes with prayer for redress (Psa_89:50, Psa_89:51). 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. — Henry   

Psa 89:1-4 — Though our expectations may be disappointed, yet God's promises are established in the heavens, in his eternal counsels; they are out of the reach of opposers in hell and earth. And faith in the boundless mercy and everlasting truth of God, may bring comfort even in the deepest trials. — MHCC

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,

1. However it be, the everlasting God is good and true, Psa_89:1. Though we may find it hard to reconcile present dark providences with the goodness and truth of God, yet we must abide by this principle, That God's mercies are inexhaustible and his truth is inviolable; and these must be the matter of our joy and praise: “I will sing of the mercies of the Lord for ever, sing a praising song to God's honour, a pleasant song for my own solace, and Maschil, an instructive song, for the edification of others.” We may be for ever singing God's mercies, and yet the subject will not be drawn dry. We must sing of God's mercies as long as we live, train up others to sing of them when we are gone, and hope to be singing them in heaven world without end; and this is singing of the mercies of the Lord for ever. With my mouth, and with my pen (for by that also do we speak), will I make known thy faithfulness to all generations, assuring posterity, from my own observation and experience, that God is true to every word that he has spoken, that they may learn to put their trust in God, Psa_78:6. 2. However it be, the everlasting covenant is firm and sure, Psa_89:2-4. Here we have,

(1.) The psalmist's faith and hope: “Things now look black, and threaten the utter extirpation of the house of David; but I have said, and I have warrant from the word of God to say it, that mercy shall be built up for ever.” As the goodness of God's nature is to be the matter of our song (Psa_89:1), so much more the mercy that is built for us in the covenant; it is still increasing, like a house in the building up, and shall still continue our rest for ever, like a house built up. It shall be built up for ever; for the everlasting habitations we hope for in the new Jerusalem are of this building. If mercy shall be built for ever, then the tabernacle of David, which has fallen down, shall be raised out of its ruins, and built up as in the days of old, Amo_9:11. Therefore mercy shall be built up for ever, because thy faithfulness shalt thou establish in the very heavens. Though our expectations are in some particular instances disappointed, yet God's promises are not disannulled; they are established in the very heavens (that is, in his eternal counsels); they are above the changes of this lower region and out of the reach of the opposition of hell and earth. The stability of the material heavens is an emblem of the truth of God's word; the heavens may be clouded by vapours arising out of the earth, but they cannot be touched, they cannot be changed.

(2.) An abstract of the covenant upon which this faith and hope are built: I have said it, says the psalmist, for God hath sworn it, that the heirs of promise might be entirely satisfied of the immutability of his counsel. He brings in God speaking (Psa_89:3), owning, to the comfort of his people, “I have made a covenant, and therefore will make it good.” The covenant is made with David; the covenant of royalty is made with him, as the father of his family, and with his seed through him and for his sake, representing the covenant of grace made with Christ as head of the church and with all believers as his spiritual seed. David is here called God's chosen and his servant; and, as God is not changeable to recede from his own choice, so he is not unrighteous to cast off one that served him. Two things encourage the psalmist to build his faith on this covenant: -

[1.] The ratification of it; it was confirmed with an oath: The Lord has sworn, and he will not repent.

[2.] The perpetuity of it; the blessings of the covenant were not only secured to David himself, but were entailed on his family; it was promised that his family should continue - Thy seed will I establish for ever, so that David shall not want a son to reign (Jer_33:20, Jer_33:21); and that it should continue a royal family - I will build up thy throne to all generations, to all the generations of time. This has its accomplishment only in Christ, of the seed of David, who lives for ever, to whom God has given the throne of his father David, and of the increase of whose government and peace there shall be no end. Of this covenant the psalmist will return to speak more largely, Psa_89:19, etc. — Henry