Psalm 89:1-52. Title. Many learned men are of opinion, that this psalm was written during the Babylonish captivity, when, the family of David being entirely dethroned, the promises of God seemed to be made void : but if it were composed at so late a period; no account can possibly be given why it was ascribed to Ethan the Ezrahite. (Marg-Ref a.) Indeed, it seems to contain internal evidence, that it belongs to earlier times : for none of the deliverances vouchsafed to the kings or people of Judah, after the days of David, are mentioned in it : and the Psalmist, in complaining of the degraded and deplorable condition of David"s family, is silent as to any desolations of Jerusalem and the temple, and the captivity and dispersion of the people; which the psalms evidently relating to Nebuchadnezzar"s devastations particularly insist upon. It seems therefore to have been written on occasion of some events, in which the honour and power of the kings of David"s race were fallen, and apparently ruined; but, without either the destruction of Jerusalem and the temple, or the captivity of the people : and what period so exactly suits this view of the subject, as the reign of Rehoboam ? Ten of the tribes of Israel had revolted from him; Jeroboam, the king placed over them, was his powerful adversary; and Shishak, king of Egypt, so entirely reduced and impoverished him, that he only seems to have retained the kingdom, by "the clemency, and perhaps contempt, of his haughty conqueror.
Notes, 1 Kings 12:16-24; 1 Kings 14:22-30. 2 Chronicles 12:1-11.) It is probable, that " Ethan the Ezrahite" lived in the reign of Solomon : and if he survived him, and witnessed these events, after having seen the glory and power of Solomon"s kingdom; it would be very natural for him to lament the change, in the language made use of towards the close of the psalm. As the preceding Psalm, ascribed to Heman, seems to have been occasioned by his private trials and distresses, and yet was an evident prophecy of the sufferings of Christ; perhaps this Psalm, occasioned by the calamities which had befallen David"s race, may likewise be considered as a prophecy of the afflictions and persecutions, to which the Christian church has been exposed j and especially of the triumphs of the Roman Antichrist.
V:1- 4. The Psalmist, being about to deplore the apparent failure of the covenant made with David, begins with declaring his determined purpose of praising for ever the mercies and faithfulness of God, which he desired to make known to all future generations. (Notes, Psalm 145:1-2. Psalm 146:2.) Indeed he was assured that his words, being dictated by the Holy Spirit, would continue through all generations, as a testimony to this effect. For he had said, and he would not retract it, however appearances might then be; that the mercy, of which the foundation had been laid in the covenant with David, would be " built up for " ever;" and that the faithfulness of God to his promises would be " established in the heavens; " or like them, that Isaiah, above the reach of the changes which take place in this lower world. These emphatical expressions are literally verified in the kingdom of Christ, the promised Seed of David, whose throne is established in heaven, and whose true subjects will all be exalted thither. The Psalmist then introduces JEHOVAH himself declaring the purport of this covenant made with his chosen servant David arid his posterity. " The covenant relates to David"s " seed; " and to " the " establishment of his throne in that seed," literally " in Solomon for a time; spiritually in Christ, for ever " When thy days shall be fulfilled, ... 1will set up thy " " seed after thee. . . . He shall build an house for my " " name, and I will establish the throne of his kingdom for " " ever. I will be his Father, and he shall be my son." " These last words are cited by the apostle, Hebrews 1:5, as " spoken of Christ, to evince his superiority over the an( gels. Yet that the whole passage does, in the letter, " relate to Song of Solomon, can admit of no doubt; he being the ""seed "and immediate " successor" of David, and appointed to " build an house for God"s name." Here then we have an incontestable proof that the covenant with n>""id had Mcssir.h for its object; that Solomon was a figure of Mm; and that the Scripture hath sometimes a double sense." Bp. Home. (Marg. Ref. Notes, 19- 37. 2 Samuel 7:8-16.)
V:5. Notwithstanding present difficulties, the Psalmist was confident that God would perform such wonders in fulfilling his covenant, as would excite the praises of all the inhabitants of heaven; as well as cause his saints on >arth in their assemblies to celebrate his faithfulness.
(Notes, 6-12. Psalm 50:4-6. Psalm 97:3-7. Psalm 44:23-26. Luke 2:8-14. Ephesians 3:9-12. 1 Peter 1:10-12. Revelation 5:8-14; Revelation 19:1-6.) Congregation of the saints.] 7- Notes, Deuteronomy 33:2. Jude 1:14-16.
V:6- 12. The majesty, holiness, Wisdom of Solomon, and power of God, infinitely excelling all the endowments of the noblest creatures, demand the reverential fear of all the assembled saints on earth, and of the angels who surround his throne in heaven; and accordingly " the assembly of his " holy ones," all the holy worshippers in heaven stand in awe of him, abhor whatever would offend him, and worship him with the most profound veneration of his manifested glory : and his saints on earth ought, in the same spirit, to wait the event of their difficulties and trials. The word rendered " to be feared," is translated reverend Psalm 111:9. The Lord, by his "power" would certainly manifest his faithfulness: as he rules and bounds the raging ocean, which none else can govern; so would he restrain the progress of those enemies, who seemed about to swallow up his church with irresistible force and fury. " The extent of the ocean, the " multitude of its waves, and their fury, when excited by " a storm, render it in that state, the most tremendous " object in nature : nor doth any thing, which man beholds, " give him so just an idea, of human impotence, and of " that divine poxver, which can excite and calm so boisterous an clement, at pleasure." Bp. Home.
(Notes, Psalm 65:6-7; Psalm 93:3-4 Job 38:8-11. Matthew 8:23-27.)
The God of Israel had formerly broken Rahab, (or Egypt,) and delivered his people, and afterwards crushed the nations of Canaan; and with his strong arm he was able to scatter their present enemies. (Note, Isaiah 51: 9-11 .) Being the Creator and Proprietor of heaven and earth, and having chosen Israel as his people; he would certainly make the land in all its parts, from north to south, from east to west, (which Tabor and Hermon, two distant mountains, represented,) to rejoice in his name, and resound with his praise. Strong- LORD. (8) JAH. Note, Ixviii4.
V:13, 14. (Marg.Ref.) JEHOVAH"S throne is established in justice and judgment : his almighty power and sovereign authority are always exercised in perfect justice and Wisdom of Solomon, and in entire consistency with his mercy and truth; and these mark out the path in which he walks with his people. " Thou dost not rule the world merely by thy " absolute power; but hast placed thy principal glory in " justice and equity, mercy and fidelity, from which thou " never swervest." Bp. Patrick. " After this model should " the thrones of princes, and the tribunals of earthly magistrates be constituted in justice and judgment, adorned " with mercy and truth." Bp. Horne. (Notes, Psalm 25:10. Psalm 45:6-7; Psalm 85:10-13; Psalm 86:14-15. Psalm 93:1-2. Psalm 99:4. John 1:17)
V:15-18. (Notes, Leviticus 25:8-13. P.O. Numbers 10:1-10.) The sound of the sacred trumpets, calling the people to their solemn feasts, and announcing the year of jubilee, seems here alluded to. If the difference between that typical dispensation and the clear light of Christianity be duly considered; it will be allowed, that those who attentively hear, who understand, believe, and obey the gospel, who experience its efficacy upon their hearts, and bring forth the fruits of it in their lives, are " the people " that know the joyful sound." Such persons are happy : they walk in the comfort of God"s manifested presence and favour; they rejoice in his name, or perfections, as their security and felicity; they are " made the righteousness of God in Christ," and even the justice of God ensures their exaltation; they glory in him as their Strength, and give him the glory of all that they are enableu to do; and his favour will exalt them above all their enemies, as it is their ornament and honour : for they are now the subjects of the Holy One of Israel, their King, and entitled lo his omnipotent protection. (Notes, Psalm 1:1-3. Psalm 32:1-2; Psalm 65:4. Matthew 5:3-12.) The old translation renders the eighteenth verse more literally, " For our shield appertainetli to the LORD, and our king to the Holy One of " Israel." (Marg.) " Though the kings of David"s race be at present enfeebled and unable to defend us : yet their cause, as placed over the people of God, and as types of the Messiah, Israel"s King, is his cause, and he will not suffer it to be permanently run down. (Note, Isaiah 7: 2.) The LORD, the Holy One of Israel, will take care of our king, that he may be the shield of his true worshippers." (Marg. Ref. Note, 2 Chronicles 13:4-12.)
V:19-37. Samuel may be meant, as " the holy one," or the saint and prophet of God, to whom He spake in vision respecting David; for " holy men of God spake as " they were moved by the Holy Ghost." (Notes, 1 Samuel 13:13-15; 1 Samuel 15:26-28; 1 Samuel 16:1-2; 1 Samuel 16:6-13. 2 Peter 1:20-21.) The Lord had made trial of several others to govern his people, but had laid them aside again. After Saul"s rejection, he found David, and chose him from among the people, and endued him with courage and capacity, that he might exalt him to the throne, and lay help upon him for the deliverance and prosperity of Israel : but especially, that he might be a type of Christ, that Mighty One, who in human nature is chosen and qualified to fill the mediatorial throne, for the salvation of his people. The Lord, by the hands of Samuel, anointed David with the holy oil : not only as an emblem of the graces and gifts conferred upon him; but as a type of Christ, the King, Priest, and Prophet, whom the Father provided, and anointed with the Holy Spirit without measure. After David had been anointed, he was exposed to severe trials and persecutions, especially from Saul, that " son of wickedness : " but none could obtain any advantage against him, either by policy or power; for the Lord powerfully established and strengthened him, and finally made him victorious over every enemy, and brought terrible plagues on those who hated him. He also established his authority over all Israel, and extended his dominion from the Mediterranean sea to the Euphrates : and while David adhered to the worship of the Lord, as " his Father, his God, and the Rock of his salvation; " he was treated as his first-born or favourite Song of Solomon, and made higher and more honourable than the kings of the earth. (Marg. Ref. on27- Note, Hebrews 12:22-25, v23.) All this, however, but feebly represented the sufferings, deliverance, and consequent glory and authority of tinchosen and anointed Redeemer, in whom alone all those predictions and promises are fully accomplished. The promises of the covenant to the posterity of David were in some measure performed to Song of Solomon, and to the long succession of kings which reigned over Judah till the captivity : (Notes, 2 Samuel 7:1-29 :) yet in Christ, and in his spiritual seed, they have their only full accomplishment. From the Redeemer, and his church which is one with him, the loving-kindness of the Father will never be utterly removed. God has pledged the honour of his own holiness, that he will exactly perform the covenant made with Christ, whom David typified. So that his kingdom shall remain illustrious and enduring, as the sun and moon, to the end of time; and continue, (like the rainbow, " that " faithful witness in the heavens" to the truth of God in his covenant with Noah,) a constant witness that God has fulfilled his covenant with the Redeemer. (Notes, Genesis 9:9-17. Isaiah 54: 6- 10.) And as the Lord by various corrections visited upon the posterity of David their transgressions of his law, but did not utterly cut them off; continuing them in regal authority over Judah till the captivity, and afterwards preserving the family till Christ descended from it, and received the kingdom; so he will correct his people, but never finally cast them off.
(Notes, Psalm 72:1-20. 1 Kings 9:3-9; 1 Kings 11:9-13. Isaiah 9:6-7 - Jeremiah 23:5-6; Jeremiah 33:14-26. Ezekiel 34:23-31; Ezekiel 37:24-25. Hosea 3:4-5. Amos 9:11-12. Luke 1:26-33; Luke 1:67-75. Acts 15:13-18.) No doubt the emphatical language used in the covenant of God with his servant David, as it is here brought together and enlarged on, must have excited in believers at that time very high expectations, which Solomon"s unprecedented prosperity was calculated to confirm. But it is probable, that most of them, (like the apostles, in respect of the Redeemer"s kingdom, before his crucifixion,) interpreted the promises in a manner rather different from their real meaning; and so entertained unwarranted hopes of temporal prosperity under the kings of David"s line : without duly considering, what had also been repeatedly declared concerning them, in case they forsook the worship of God; and without properly looking forward to Christ, the Son of David, in whom all the Proverbs - mises were to have their full accomplishment. When, therefore, they saw a king of David"s race deprived of a very large part of his dominions; opposed by Jeroboam; vnquished, plundered, and put under tribute by Shishak, in a very short time after Solomon"s death; and perceived little hope of his emerging from his difficulties : it is not at all wonderful, if they were tempted to conclude, that the promises and covenant of God (though confirmed with an oath by his own holiness, or all his moral perfections,) had failed and would come to nothing. This was the temptation; yet the Psalmist evidently resisted it strenuously and successfully, and taught others to do the same. Higher titan, &c. (27) " Till I raise him to the prime dignity, among all those whom I call my sons, and set " him so high above all other kings in the world, that he " shall be a most eminent type of my Son Christ, the " " King of kings, and the Lord of lords." " Bp. Patrick. (Notes, Ephesians 1:15-23. Philippians 2:9-11. Colossians 1:15-20. Revelation 19:11-16, v16.)
V:38- 45. " Because of the horrible confusion of things, " the prophet complaineth unto God, as though he saw not " the performance of his promise; and thus discharging " his cares on God, he resisteth doubt and impatience." " He meaneth the horrible dissipation, and renting of the " kingdom, which was under Jeroboam." " He sheweth " that the kingdom fell before it came to perfection or was " ripe." " In joining prayer with his complaints, he sliew" eth that his faith never failed." When the calamities above-mentioned (Note, title,) befell Rehoboam, it seemed as if the Lord had been provoked to abhor and cast off his anointed king : the covenant with David appeared to be made void, his crown trampled upon in disgrace, and the divine protection withdrawn. The Israelites spoiled and reproached the house of David; the Egyptians were victorious and triumphant; and in the early days of that royal race, it was put to shame and reduced to the brink of ruin : and how could this consist with the faithfulness of God to his covenant ? Doubtless the Psalmist meant to urge this as a plea with him, to return in mercy, and restore the family of David to prosperity; and likewise to propose it to the distressed prince and people of Judah, for their instruction; that they might consider the dispensation as a chastisement for their sins, and so be led by it to repentance. Probably he also meant to lead their thoughts to the promised Seed of David, whom the covenant principally respected. (Marg. Ref.) " When the faithful few " beheld the true Son of David, and Anointed of JEHOVAH, in the days of his sufferings ... delivered over to a " shameful as well as painful death; they then began to " think " the covenant made void," and the promises at " an end. " We trusted," said they, " that it had been " " he which should have redeemed Israel." " Bp.
The early corruption of Christianity by " damnable here" sies," the lamentable schisms which have rent it, and the oppressive persecutions and multiplied corruptions, to which it has so long been exposed, have precisely the same effect on Christians in general, in respect of the promises and predictions, contained in the scriptures, concerning a universal propagation and triumph of the gospel. (Note, Revelation 20:4-6.)
V:46- 48. (Marg. Ref.) The Psalmist here seems to have personated the family of David, or one of the kings of that race, or to have formed the psalm for the use of his afflicted prince. The reigns of David and Solomon were soon over; the glory of their kingdom had been very transient, if it were thus to terminate; and they seemed almost to be made in vain : for the short glimpse of Israel"s prosperity was now extinguished; and indeed as every one must die, if the prosperity of the church depended upon the life of any Prayer of Manasseh, it would soon be buried in his grave. " Wherefore hast thou made in vain all the sons of Adam ? " Probably the prophet looked forward to " the second Adam, " the Lord from heaven," who indeed saw death, and went down into the grave, and the unseen state; (Note, Psalm 16:8-11;) yet was able to deliver his life from the power of it; and who rose again, and lives from age to age, to perpetuate the safety and provide for the happiness of his people. (Note, 1 Corinthians 15:45-49.) With this he might also endeavour to comfort himself, under the prospect of his own death; though he had survived the external glory of David"s kingdom, and expected soon to die, and leave it in disgrace and distress. (Notes, Psalm 90:3-17)
V:49. (Marg. Ref. Notes, 19-37. Psalm 77:5-12; Isaiah 6315 -19.) " These " loving kindnesses " are called in Isaiah 553; " the sure mercies of David," which " sure * " mercies of David," are affirmed by St. Paul, Acts 13:34, to have been then conferred on Israel, when in the " person of Jesus, God raised our nature from the grave." Bp. Horne. (Notes, Isaiah 551- 3. Acts 13:24-37; Acts 5:34.)
V:50, 51. (Marg. Ref.) " They laugh at us who wait " patiertly for the coming of thy Christ." The enemies of the family of David invidiously traced the footsteps of those princes; that Isaiah, they examined every part of their conduct, in order to find matter of accusation against them; they overlooked all their eminent services, and aggravated every slip which they made, and even reproached them with such tilings as they had never done : and thus they slandered the anointed of God. (Notes, 1 Kings 12:4-16.) Perhaps they also ridiculed the expectations, which were formed, of returning prosperity to the family of David, and of the Messiah as descending from him. The rulers and scribes and chief priests of the Jews, in like manner, watched our Lord"s footsteps; they sought for false witness to put him to death; Herod and Pontius Pilate agreed in setting him at nought; and Romans combined with Jews in insulting and reviling him, as he hung upon the cross. Thus did he " bear the reproach of all the " mighty people," who " reproached the footsteps of the " Lord"s Anointed." And men of the same character always have reviled, and always will revile, those who tread in the Saviour"s footsteps.
(Notes, Matthew 26:57-68; Matthew 27:39-44. Luke 23:6-12; John 15:17-21; John 19:1-7.)
V:52. " But let them laugh on; neither their scoffs " nor our calamity shall hinder us from praising the Lord, " and speaking good of him continually, in assured hope " that he will at last deliver us. Let it be Song of Solomon, we beseech " thee, let it be so as we desire and hope, that we may " ever praise thee for our happy restoration." Bp. Patrick.
(Notes, Psalm 34:16. Psalm 41:11-13; Psalm 72:17-19. Psalm 106:47-48. Philippians 4:4-7.)
When the dispensations of Providence seem contrary to the promises of God, and we venture to state our difficulties and discouragements before him; we should always recur to first principles, and take it for granted that he is doing right, though we are not able to discern it. (P. O. John 13:17 -) Faith, resting on the boundless and ever- lasting mercy and truth of God, brings comfort into the heart, and fills the mouth with praise, even in the deepest scenes of adversity : and while we are assured, that " mercy " shall be built up for ever," and " faithfulness established " in the heavens; " we should seek and pray that all men, through successive generations, may be acquainted with these perfections of our God, and praise him for them. His covenant with the seed of David his servant, is immutably ratified; for the throne of David " is buildcd to all " generations," yea, for ever and ever : and all the inhabitants of Heaven, as well as the congregations of saints on earth, will continually praise the wonders of his power, displayed in performing the engagements of his word. We should be careful never to speak or Acts, as if we thought any of the angels in heaven, or " any of the sons " of the mighty " on earth, fit to be compared unto the Lord. He is not limited to such methods as we can conceive, or to such operations as creatures can perform. His thoughts and ways are infinitely above our comprehension; and it is our part to adore the depths which we cannot fathom, and to expect covenanted blessings, when we can see no way in which they can be communicated. Our " God is greatly to be feared, even in the assembly of his " saints, and to be had in reverence of all them, that are " about him." Nor should our filial confidence in his love abate our awful veneration of his Majesty; for then, our worship on earth would bear no resemblance to that of angels in heaven. (Notes Isaiah 61- 5.) Surely then our external posture, and oui serious attention, should indicate the reverence of oar hearts, when we assemble to worship this glorious God) (Note, Acts 21:1-5; Acts 5:5.) But alas ! how little of this appears in general in our congregations ! and how much cause of humiliation, have we all on this account! It is a joyful consideration, that the power which created and upholds the earth, and which rules the impetuous waves of the sea, is engaged to perform the promises; and that the Proprietor of the universe is " the Portion" of his people. That high and strong right hand and mighty arm, which smote Egypt, will to the end scatter the enemies of his church; and all who trust in the mercy of God shall rejoice in his name : for as justice and judgment are the stability of his throne, so mercy and truth direct all his dealings towards his believing servants. Happy then are those, who know, believe, and obey the joyful sound of his gospel ! for their present safety and their eternal felicity are secured in the favour of him, whom they trust as a Saviour, love and revere as a Father, and obey as a King.
The Lord has spoken to his prophets and apostles, in diverse times and various ways, with an especial purpose of making known to sinful men, that he " hath laid help " upon one that is mighty, and exalted one chosen out " of the people : " who, being infinite in power and love, as the eternal Son of God, and having become one of us by assuming our nature, " is not ashamed to call us bre" thren." This is the Redeemer, whom JEHOVAH himself has appointed for us, and who alone is adequate to the arduous work of our salvation. Having been anointed immeasurably with the Holy Spirit, and strengthened by the power of God, Hebrews, in our nature, withstood and repelled the combined assaults of earth and hell; and " is " now exalted by the right hand " of the Father " to be a " Prince and Saviour, to give repentance, and forgiveness of sins,"" and to beat down and destroy all who hate his disciples. In the name of JEHOVAH his horn is exalted, and mercy and truth come, through and by him, to the ruined sons of men; and his kingdom shall extend throughout the whole earth. Hebrews, in a peculiar sense, could cry unto the Lord, " Thou art my Father, my God, " and my strong Salvation : " being indeed his first-begotten, his only begotten Song of Solomon, and made, even in our nature, lar higher than the kings of the earth. With him the everlasting covenant is ratified for evermore, and through him alone is mercy exercised towards the guilty. " His dominion shall be for ever, and his throne as the " days of heaven." While he invites sinners to incline their ear and come to him, that he may make with them this everlasting covenant; (Note, Isaiah 551 - 3;) he treats all his willing subjects as his friends and children : the oath, with which that covenant is ratified to him, as the Son of Abraham, and the Son of David, is recorded, in order " that we might have a strong consolation who have " fled for refuge to lay hold upon the hope set before us : "and the name of God would be dishonoured, if this security could possibly fail, or the thing be once altered which he has spoken. (Notes, Hebrews 6:13-20.) So that the whole church of Christ, as his spiritual seed, is secured in its immunities and privileges, by the covenant made and ratified with its glorious Head. Let us then seek an interest in these blessings; and an assurance that we belong to this happy company, by the witness of the Holy Spirit in our hearts, as the counterpart of " the faithful record " in heaven," of our names written in the book of life; that so we may habitually " rejoice in hope of the priory of God."
Notwithstanding the security of the covenant of grace, it is also very plainly foretold, that damnable heresies, and grievous scandals and corruptions, would take place among professed Christians; and when these predictions are compared with what we read and witness, they may serve to confirm our faith, though they must deeply grieve our hearts. Indeed even true Christians offend in many things. Hence it Isaiah, that corrections become necessary, in order to the performance of the covenant to the honour of God. When this is the case, the Lord " will visit their trans- " gressions with the rod, and their iniquities with scourges : " nevertheless he will not utterly take away his loving- " kindness from them, nor suffer his truth to fail." The records of the Lord"s dealings with the family of David, are set before us as an emblem of his dealings with his church, and with believers. Grievous may be the afflictions which they endure; great the disgrace and distress of soul which come upon them : but the gates of hell shall not prevail against the church, neither will God finally forsake or abhor the true believer. We should then rejoice in this security; but we should " rejoice with " trembling : " many self-deceivers pervert the doctrine; and even those who are interested in the blessing may notwithstanding, by their misconduct, bring" themselves into such darkness and distress as can scarcely be conceived. We ought, therefore, to rely on it for our en- couragement in the path of duty, and in bearing the cross; and not when yielding to sloth and self-indulgence. Neither should we give way to despondency, while we witness the success of idolatry, superstition, heresy, or infidelity, against the religion of Christ. These early began to corrupt or to oppose the church : and their success seems often to make void the covenant, and profane the Redeemer"s crown, to break down the strong holds of his royal city, and to expose his religion to reproach. But though his cause may appear to suffer loss, and his glory to be eclipsed, and his enemies to conquer and triumph; yet this will be only for a time. The Lord will not " hide " himself for ever," nor suffer " his wrath to burn like " fire; " whatever his people fear, or his enemies expect. But when his purposes are effected, he will return, cause his servants to rejoice, and put his enemies to silence and shame. For the Saviour ever liveth to effect his grand designs, and a thousand years are in his sight but as one day : and, though one instrument after another die, and effect very little; though we all must shortly drop into the grave, and may perhaps leave the church under a thick cloud; and though all the sons of Adam seem made in vain; yet the Lord himself will surely arise and plead his own cause, and fulfil his largest promises in their fullest meaning. If then, we can do little else, during our few remaining days on earth, let us give ourselves unto prayer : let us plead with the Lord his former mercies to his people, and the promises of his word : let us humbly represent before him, the reproach cast upon his servants by his enemies, through the prevalence of impiety in the visible church, and through the apparent delay of his making his truth universally triumphant. And though our hearts must needs be grieved by the blasphemies and slanders of the proud and mighty, who revile or ridicule those who expect the coming of the Lord"s anointed King, and who walk in his foot-steps; yet let us still hope for the commencement of a more glorious scene on earth, as well as for eternal felicity in heaven; and, in the prospect of these approaching seasons of joy and praise, let us now mix our tears and prayers with hallelujahs, and still say from our hearts, " Blessed be the LORD for evermore, Amen, and " Amen."
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Scott, Thomas. "Commentary on Psalms 89". Thomas Scott: Explanatory Notes, Practical Observations on the book Psalms. https://www.studylight.org/
the Second Week after Epiphany