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A. The Incomparable God and His Covenant To David
A. The Incomparable God and His Covenant To David
ii. “We think when we are in trouble we get ease by complaining; but we do more, we get joy, by
praising. Let our complaints therefore be turned into thanksgiving.” (Matthew Henry, cited in
Spurgeon)
i. Ethan knew something of how good God was; it was fitting that others also know, and he was
determined to tell them.
c. Mercy shall be built up forever; Your faithfulness You shall establish: Ethan said this to
declare the goodness of God. He noted the permanent, enduring character of
God’s mercy and faithfulness, and how God had established these things.
i. Mercy shall be built up forever: The word mercy is “…another of the key words in 2 Samuel
7, with its play on the theme of the house David would have built for God, and the living house
God would build instead for David.” (Kidner)
ii. “A building is an orderly thing as well as a fixed thing. There is a scheme and design about it.
Mercy shall be built. God has gone about blessing us with designs that only his own infinite
perfections could have completed.” (Spurgeon)
i. Ethan’s mention of the covenant shows that it was public knowledge in the days of David and
Solomon. People knew what God promised to David, and they understood that Solomon fulfilled
it only partially.
b. Your seed I will establish forever: God promised David, I will set up your seed after you,
who will come from your body, and I will establish his kingdom (2 Samuel 7:12). This promise
was partially fulfilled in Solomon, the direct son of David and immediate heir to his throne. It
would be most perfectly fulfilled in the One known as the Son of David – the Messiah, Jesus
Christ (Matthew 12:23).
i. “We have an incontestable proof, that the covenant with David had Messiah for its object; that
Solomon was a figure of him; and that the Scripture hath sometimes a double sense.” (Horne)
c. And build up your throne to all generations: God promised David, I will establish the
throne of his kingdom forever (2 Samuel 7:13). Again, this was fulfilled in an immediate and
partial way with Solomon, but in a full and perfect way with Jesus the Messiah.
i. “The pledge to David is also extended to his descendants (v.4) and thereby to the future
generation of subjects. The Lord himself will secure the rule of the Davidic dynasty.”
(VanGemeren)
d. Selah: Ethan believed that the wonderful generosity and faithfulness of God in such a promise
was worthy of emphasis and meditation, so he instructed the musical pause Selah.
iii. “Did not ‘the heavens praise the wonders of Jehovah,’ when a choir of angels descended from
above, to sing an anthem, at the birth of Christ? And how must the celestial courts have
resounded with the hallelujahs of those blessed spirits, when they again receive their King,
returning in triumph from the conquest of his enemies?” (Horne)
iv. Your wonders…Your faithfulness: “They praise God’s ‘wonder’ (which here means, not so
much His marvellous acts, as the wonderfulness of His Being, His incomparable greatness and
power), and His Faithfulness, the two guarantees of the fulfilment of His promises.” (Maclaren)
b. Who in the heavens can be compared to the Lord? God’s greatness means that He is
also incomparable. He is not to be measured on the scale used to measure the greatness of men
or even angels (if sons of the mighty refers to angelic beings).
i. God’s incomparability is an aspect of His holiness. Holy means apartness; God is
incomparably greater than all created things.
c. God is greatly to be feared in the assembly of the saints: Understanding the incomparability
(holiness) of God should bring forth a sense of awe and praise from His people, especially as
they meet together. He is to be held in reverence by all those around Him.
i. “Irreverence is rebellion. Thoughts of the covenant of grace tend to create a deeper awe of
God.” (Spurgeon)
d. Who is mighty like You, O Lord? Ethan continued his meditation on the incomparability of
God with attention to His might, expressed in His ability to control unruly creation. This unruly
creation is described as the raging of the sea and the defeat of Rahab.
i. “The extent of the ocean, the multitude of the waves, and their fury when excited by a storm,
render it, in that state, the most tremendous object in nature.” (Horne)
ii. “The ruling of the raging of the sea, the stilling of the stormy waves, and the breaking and
scattering of the might of Egypt are used by the psalmist to illustrate the omnipotence of
Jehovah, before which the mightiest monarchy on earth had no more power than if it had been a
corpse.” (Spurgeon)
e. You have broken Rahab in pieces, as one who is slain: Rahab is often taken as a
personification of proud and strong Egypt. This may be true in this context, yet there is also a
fascinating connection to the Canaanite mythology of that time, transforming and using that
connection to glorify God as in the Incomparable One.
i. The name Rahab means proud one, and in Canaanite mythology the sea god Yam was
subdued, and the sea serpent Rahab was killed at creation. Here, as in Job 26:12-13 (which
perhaps Ethan had in mind), this Canaanite mythology is transformed and used to teach.
ii. Later the prophet Isaiah would use the same imagery and tone in speaking of Yahweh’s great
victory over Rahab: Are You not the arm that cut Rahab apart, and wounded the serpent? (Isaiah
51:9)
iii. In the ancient Middle East, there were many legends about the gods who fought other gods in
creating the earth. Ethan, Asaph, Job, and Isaiah may have known those stories and used them to
draw attention to the true God, Yahweh. It is Yahweh who rules the raging of the sea, even
though ancient legends said that Tiamat (the Deep) was the chaotic goddess defeated by the hero
god Marduk (Bel), or that Yam (the Sea) was defeated by Baal. It is Yahweh who cuts Rahab in
pieces, not Marduk or Baal.
iv. There is the possibility that there is a grain of historical truth communicated in these ancient
mythologies and legends. Ancient rabbinic mythologies suggest that an evil serpent was in the
primeval sea resisting creation, and that God killed the serpent and brought order to the world as
described in Genesis 1:1-2.
v. Satan is often represented as a dragon or a serpent (Genesis 3; Revelation 12 and 13), and the
sea is thought of as a dangerous or threatening place in the Jewish mind (Isaiah 57:20; Mark
4:39; Revelation 21:1). It’s possible that Rahab is another serpent-like manifestation of Satan,
who was the original proud one (Rahab). It is also possible that Leviathan refers to the same
creature (as in Job 3:8, Job 41:1, Psalm 74:14, and Isaiah 27:1).
vi. It is important to note that the Hebrew Scriptures do not simply believe or adopt this
Canaanite mythology; they take it and transform it, using it to exalt Yahweh in a way that the
Canaanite myths never did. Elmer B. Smick notes this in the Expositor’s Bible Commentary on
Job: “Here the sea that God subdues is not the deity Yam. Job depersonalized Yam by using the
definite article (the sea), thus expressing his innate monotheistic theology…. Further, by his own
wisdom, skill, and power he ‘cut Rahab to pieces’ and ‘pierced the gliding serpent,’ unlike
Marduk who depended on the enablement of the father-gods.”
vii. “A study of the Old Testament names for the well-known Canaanite mythological sea
monsters like Rahab shows how purposefully the Old Testament authors used the language to
enrich their own poetic conceptions of the supremacy of the one and only true God.” (Smick)
i. “Turn to all points of the compass, and behold the Lord is there. The regions of snow and the
gardens of the sun are his dominions: both the land of the dawning and the home of the setting
sun rejoice to own his sway.” (Spurgeon)
b. Strong is Your hand, and high is Your right hand: The skill and strength of men are often
expressed in the arm and hands, especially the right hand. Ethan applied this principle in a
metaphor to God, expressing His skill and strength.
i. You have a mighty arm: The psalmist knew this; we have greater reason to know it. The
psalmist knew it because of God’s might in creation and in Israel’s deliverance from Egypt. We
know those same things, but we can also see God’s mighty arm in much greater work of Jesus
Messiah and what He did in His life, teaching, sacrificial death, and triumphant resurrection.
c. Righteousness and justice are the foundation of Your throne: The psalmist praised the
incomparable might of God, but he did not ignore God’s moral greatness. Yahweh has the right
to reign merely because of His omnipotence, but His nature demands that righteousness and
justice mark His rule; the foundation of His throne and mercy and truth go before His face.
i. Mercy and truth go before Your face: “These shall be the heralds that shall announce the
coming of the Judge. His truth binds him to fulfill all his declarations; and his mercy shall be
shown to all those who have fled for refuge to the hope that is set before them in the Gospel.”
(Clarke)
B. The vision to God’s holy one regarding the covenant with David.
1. (19-24) God’s help to the king.
Then You spoke in a vision to Your holy one,
And said: “I have given help to one who is mighty;
I have exalted one chosen from the people.
I have found My servant David;
With My holy oil I have anointed him,
With whom My hand shall be established;
Also My arm shall strengthen him.
The enemy shall not outwit him,
Nor the son of wickedness afflict him.
I will beat down his foes before his face,
And plague those who hate him.
But My faithfulness and My mercy shall be with him,
And in My name his horn shall be exalted.”
a. I have given help to one who is mighty: The previous lines (verse 18) spoke of God’s special
interest in the ruler of His people. Here some of the result of that interest is described.
Speaking in a vision to the king (Your holy one), God promised to strengthen and help the
ruler.
i. Spurgeon thought the holy one in this context was Nathan the prophet, not David. “The holy
one here meant may be either David or Nathan the prophet, but most probably the latter, for it
was to him that the word of the Lord came by night (2 Samuel 7:4-5).” (Spurgeon)
b. I have exalted one chosen from the people: The son of Jesse – David – was not from a noble
or especially influential family, but from the people. Nevertheless, God found him and regarded
him as His servant.
i. “Here was no self-made king and empire-builder, carving out a career for himself.” (Kidner)
ii. Spurgeon pointed out three similarities to Jesus from the phrase, I have exalted one chosen
from the people:
· Jesus was extracted from the people.
· Jesus was elected by God from among the people.
· Jesus was exalted above the people.
c. I have found My servant David: In this section of the psalm, God described the many
blessings He placed upon David, the man after His own heart (1 Samuel 13:14).
· The blessing of help (I have given help).
· The blessing of exaltation (I have exalted).
· The blessing of election (one chosen from the people).
· The blessing of anointing (I have anointed him).
· The blessing of security (with whom My hand shall be established).
· The blessing of God’s own strength (My arm shall strengthen him).
· The blessing of protection (the enemy shall not outwit him, nor the son of wickedness afflict
him).
· The blessing of vindication (I will beat down his foes before his face, and plague those who
hate him).
· The blessing of ongoing faithfulness and mercy (My faithfulness and My mercy shall be with
him).
· The blessing of exalted strength (in My name his horn shall be exalted).
i. I have anointed: “More important than any crown was the fact of being anointed, and so set
apart for sacred office; it was this that gave rise, in due course, to the title Messiah or Christ.”
(Kidner)
ii. I will beat down his foes before his face: “These verses complement Psalm 2, where the
Lord’s anointed receives full authority to subjugate all resistance of God’s enemies on earth. The
real source of David’s power and authority lies in the Lord’s presence and purpose.”
(VanGemeren)
iii. “None of his enemies shall be able to prevail against him. It is worthy of remark that David
was never overthrown; he finally conquered every foe that rose up against him. Saul’s
persecution, Absalom’s revolt, Sheba’s conspiracy, and the struggle made by the partisans of the
house of Saul after his death, only tended to call forth David’s skill, courage, and prowess, and to
seat him more firmly on his throne.” (Clarke)
ii. “Never forget that, when once God has entered into covenant with a soul, He will stand to it,
till the heavens be no more.” (Meyer)
e. His seed also I will make to endure forever, and his throne as the days of heaven: This
promise from the Davidic covenant (2 Samuel 7:16) is only fulfilled in the forever reign of the
Messiah, Jesus Christ.
· It might have been the spiritual decline of Solomon (1 Kings 11).
· It might have been the rapid and radical decline of the kingdom after Solomon’s death (1 Kings
12).
ii. “With an honesty found consistently in the psalms but often lacking in ourselves, it also
describes a situation in which God has not seemed to be faithful, and it asks, ‘Where is your
faithfulness?’” (Boice)
iii. “But these glorious promises are set in sharpest contrast with a doleful present, which seems
to contradict them.” (Maclaren)
iv. “Taken as a whole, this song is one of the finest in the collection as a revelation of how the
man of faith is compelled to view calamity.” (Morgan)
b. You have renounced the covenant of Your servant; You have profaned his crown by
casting it to the ground: Ethan’s words here seem a shocking contradiction to what he wrote
earlier in the psalm, in which he demonstrated the full confidence of faith and the true report of
his feelings. Ethan knew God had not renounced the covenant, but in the present crisis
it felt like it.
i. “Renounced may be too decisive a word for this rare verb, whose meaning has to be guessed
from its parallel terms, i.e. ‘defiled’ (Psalm 89:39b) and ‘scorned’ (Lamentations 2:7a). Perhaps
‘disdained’ or ‘held cheap’ would be more accurate. It is in any case the language of experience,
not an accusation of bad faith.” (Kidner)
ii. You have: “Yet all this is spoken of as the work of Jehovah. The key phrase to this portion is,
‘Thou hast.’” (Morgan)
iii. To think that God has allowed such disaster is painful. However, it’s even more painful to
think that God had nothing to do with it, and we are at the mercy of random events, fate, and
luck.
c. The days of his youth You have shortened; you have covered him with shame: The king
himself – David, Solomon, or a later king – was personally affected and weakened by the crisis.
The promises of God through the Davidic covenant seemed empty at the time.
i. Selah: “Selah. The interceding poet takes breath amid his lament, and then turns from
describing the sorrows of the kingdom to pleading with the Lord.” (Spurgeon)
ii. “All men at their best estate are mortal and miserable, kings and people must unavoidably die
by the condition of their natures; and therefore, Lord, do not increase our affliction, which of
itself is more than enough.” (Poole)
iii. “The problems of verses 47f. cry out for the gospel’s answer.” (Kidner)
i. “He ends where he began; he has sailed round the world and reached port again. Let us bless
God before we pray, and while we pray, and when we have done praying, for he always deserves
it of us. If we cannot understand him, we will not distrust him.” (Spurgeon)
b. Amen and Amen: Ethan the Ezrahite invited the people of God to join him in his confident,
hard-fought declaration of praise.
i. This particular ending makes many think that Psalm 89:52 was added as an exclamation at the
end of Book Three of Psalms. “This is the doxology with which the third Book of Psalms ends.”
(Morgan)
ii. “This doxology belongs alike to all the Psalms of the Third Book, and ought not to be treated
as if it were merely the last verse of the Psalm to which it adjoins.” (Binnie, cited in Spurgeon)
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