Psalm 89 (88):20Meaning & Commentary from the Church Fathers

Beloved, take heed as I delve into the psalm I am about to unfold through God’s grace, centering on our hope in the Lord Jesus Christ. Take heart, for He who has made promises will bring them all to fruition, just as He has accomplished much already. Our confidence is not derived from our merits but from His grace. I believe the psalmist himself refers to Ethan the Israelite, who lends his name to this psalm. So, as you can see, this Ethan holds a profound significance. No one in this world finds strength except through the hope rooted in God’s promises, for apart from His grace, we are weak; in His mercy, however, we find strength. The psalmist begins by declaring, "I will sing of your mercies, O Lord, forever; with my mouth I will proclaim your faithfulness to all generations," (Psalm 88:1).

He expresses his desire for his faculties to serve the Lord, emphasizing that he speaks not from himself, but from God. He resolves to declare God's truth; failing to obey renders him not a servant but a deceiver. Speaking from God and from oneself is a distinction worth noting; the former is divine, the latter human. Let us pay close attention to how he demonstrates faithfulness and the graces he extols.

"You have declared, ‘Your grace is established forever,’" (Psalm 87:2). This is the essence of my song: Your truth is what my mouth proclaims. You assert, "I build and do not tear down," for some are destroyed without being rebuilt, while others are dismantled and then restored. Were there no instances of destruction leading to restoration, Jeremiah would not have uttered, "Behold, I have appointed you this day over nations and kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant," (Jeremiah 1:10). Indeed, those who previously worshipped images could never be anchored in Christ without succumbing to the errors of the past. And had some not faced destruction to ensure they would not rise again, it could not be stated, "He will destroy them, but will not rebuild them."

Then, he intertwines the concepts of mercy and faithfulness, reminding us that God has decreed, "Mercy shall be established forever; Your truth shall be affirmed in the heavens," for all of God’s ways demonstrate both mercy and truth. The fulfillment of His promises is revealed only through the mercy extended in the forgiveness of sins. Many promises were foretold, especially to the people of Israel, descendants of Abraham. Despite this, God did not withhold His goodness from the Gentiles, who were placed under the watch of angels, while Israel remained His portion. The apostle references God’s mercy and faithfulness, addressing both groups. He referred to Christ as the minister to the circumcision, establishing the promises made to the patriarchs, (Romans 15:8).

Behold how God remains true; He has not cast away His people, whom He foreknew. Even as the apostle reflects on the Jews' downfall, he reassures that God has not dismissed His people, for "I am also an Israelite," (Romans 11:1-2). If this nation is likened to thorns, what then of the wheat? The truth of God must be manifested in those Israelites who believed, establishing one wall of circumcision against the cornerstone, which in turn had to accept a second wall from the Gentiles. Thus, one wall highlights truth while the other signifies God’s grace. The apostle asserts that Christ was the minister of the circumcision to solidify the truth of God and to ensure that the Gentiles might glorify God for His mercy, (Romans 15:8-9).

It is rightly noted, "Your truth will be affirmed in the heavens," as the apostles declared God’s glory, which is echoed in "The heavens proclaim the glory of God; the sky above proclaims His handiwork," (Psalm 19:1). Though they were taken before the Church expanded worldwide, their words resonated to the farthest reaches of the earth, thus affirming, "You will establish Your truth in the heavens.”

"You said, ‘I have made a covenant with My chosen,’" (Psalm 88:3). What covenant but the new covenant, which renews us for a new inheritance, bringing forth a new song in our hearts? The psalmist declares, "I have made a covenant with my elect; I have sworn to David my servant." How confidently he speaks, who comprehends and whose lips proclaim truth! He speaks without fear, for since God has spoken, He has granted him courage; if His word instills fearlessness, His oath strengthens that resolve! The oath of God assures the promise’s fulfillment. Humans are rightly cautioned against swearing, (Matthew 5:34), for the habit can lead to perjury; however, God alone swears securely, as He is infallible.

Let us reflect on what God has sworn. "I will establish your offspring forever" (Psalm 87:4). What is David's offspring but that of Abraham? And to Abraham's offspring, it is stated, "and to your offspring," which is Christ, (Galatians 3:16). Christ, the Head of the Church, the Savior of His body, (Ephesians 5:23), embodies the seed of Abraham and, consequently, of David. Are we not the seed of Abraham too? Indeed, we are, as the apostle declares, "If you belong to Christ, then you are Abraham's offspring, heirs according to the promise," (Galatians 3:29). Hence, we interpret this as follows: "I will establish your offspring forever" not solely through the flesh of Christ born from Mary, but also through all of us who believe in Him. For we are all members of this Head, and the body can never be severed from the Head; if the Head resides in glory eternally, so will the members, ensuring that Christ remains whole forever.

"I will establish your offspring forever, and I will set your throne from generation to generation." This means ‘forever’ ties to lineage and kinship, as previously stated: "With my mouth I will always proclaim Your truth to every generation." What is generation after generation? It encompasses all generations; the repetition emphasizes the continuous flow of generations. Perhaps we should discern two distinct generations, as you know, dear brethren, for currently, there exists a generation of flesh and blood; a future generation awaits resurrection of the dead. Christ is proclaimed in this life to be trusted; He will be acknowledged in the next life to be seen. "I will establish your throne from generation to generation." Christ now reigns within us; if He does not occupy His throne within us, He cannot govern us. If we are not governed by Him, we shall be cast down. Therefore, Christ reigns within us, in another age that will emerge from the resurrection of the dead. He will reign over His saints eternally. God has promised this; He has declared it; and if that were insufficient, God has sworn it.

So, because the promise is reliable—not based on our merits, but on His mercy—no one should hesitate to share what is beyond doubt. Let this power inspire our hearts, reminiscent of Ethan, whose name signifies strength of spirit; let us proclaim the truth of God, His declarations, His promises, and His oath. Strengthened by these truths on all sides, may we glorify God and, carrying His presence within us, embody Heaven.

"O Lord, the heavens too will declare Your marvelous deeds," (Psalm 88:5). Heaven does not extol their own merits, but Your wondrous works, O Lord. In every act of grace towards the lost and the justification of the unjust, what do we celebrate but the marvelous works of God? Praise Him for raising the dead; praise Him even more for redeeming the lost. What grace, what mercy we have from God! Witness how a man, once a slave to drunkenness, transforms into an embodiment of sobriety; how he transitions from being a vessel of luxury to a model of temperance; from a blasphemer to a praiser; from a servant of creation to a worshipper of the Creator. From those desperate states, individuals are converted; they should not rely on their own merits but rather become Heaven and laud the amazing works of Him who created them as Heaven.

For who among the clouds can compare to You, O Lord? (Psalm 88:6). Will it be the praises of heaven or their precipitation? Are the preachers assured that none amongst the heavenly clouds equate to the Lord? Do you think, beloved, that it is an elevation of praise to state that the clouds cannot match their Creator? If we take this literally and not in a mystical sense, it is not so. Can the stars, which surpass the clouds, be compared with the Lord? Can the sun or moon, or any angels or heaven, be likened unto Him? Why does the psalmist phrase it as if to convey a high renown: "For who can be likened to Him among the clouds?" Let us comprehend, dear brethren, that these clouds, much like the heavens, serve as heralds of truth; they are the prophets, the apostles, the messengers of God's word.

Now, if these clouds are indeed preachers of truth, let us first determine why they are clouds. The same entities are referred to as both heaven and clouds: heaven denotes the brightness of truth, while clouds symbolize the obscurities of the flesh. All clouds bear the murkiness of mortality and manifest transiently. It is of these earthly obscurities that the apostle proclaims, "Therefore, do not judge anything before the time, until the Lord returns, who will bring to light what is hidden in darkness," (1 Corinthians 4:5). A man’s spoken words are visible; however, what resides in his heart is hidden; what escapes the cloud is apparent, while what remains within is concealed. Who possesses the sight to pierce the clouds? Thus, clouds serve as preachers of truth in mortal form. The Creator Himself entered the flesh.

We are likened to clouds due to our humanity and are heralds of truth because of the heavenly rain; our flesh originates from one path, His from another. We too are named sons of God, yet He is the Son of God in a unique sense. His cloud is drawn from the Virgin, as He is the Son from eternity, consubstantial with the Father. Who stands among the clouds that equals the Lord? And who among the sons of God compares to Him? Let the Lord Himself declare if He can find one comparable to Himself.

"Who do people say that I, the Son of Man, am?" This question arises because I appear, because I am seen, as I walk among you, and perhaps now, I seem commonplace. So, tell me, whom do people recognize as the Son of Man? Truly, when they witness the Son of Man, they perceive a cloud; yet when asked, "What do men say I am?" people relay their opinions: "Some say, You are John the Baptist; others say, Elijah, Jeremiah, or one of the prophets." Many clouds and sons of God are mentioned here; Jeremiah, Elijah, and John are regarded as sons of God due to their righteous character and as preachers of truth, much like clouds.

You have queried what clouds represent, so likewise, "For whom do you assert that I am?" Peter answered on behalf of the disciples, asserting, "You are the Christ, the Son of the living God," (Matthew 16:13-16). Not as those sons of God who are not equal to You; You came in the flesh, yet not as clouds that cannot match You.

God is to be revered in the assembly of the righteous and revered by all who surround Him, (Psalm 88:7). God’s omnipresence is evident; therefore, who can surround Him? If He is touched by anything, it suggests He is limited. If indeed declarations are truly made about God, then His majesty knows no bounds. Who remains around Him, save the One who is everywhere and chose to be born in the flesh in a singular place, to dwell among a single people, to be crucified in one location, to rise again from one locale, and to ascend to Heaven? In these moments, He was surrounded by Gentiles. Had He remained in the singular location of those acts, He would not be greatly esteemed or feared. However, in His preaching, He sent out heralds of His name throughout the globe, working wondrous acts among His servants; thus, He became magnificent and awe-inspiring to all around Him.

In your vision, you spoke to your sons, declaring that assistance is to be given to the strong. This statement refers to those who are destined for the gift of sonship. What was conveyed was the promise of support for the strong—specifically, that those who find themselves weak and under the influence of Satan may turn to the Mighty One for refuge. This Mighty One, sent by the Father to aid us, is undoubtedly Christ, the Lord of power. I have raised up the chosen ones from among My people; I have discovered David, My servant, in Christ, who is descended from David and is referred to as the Elect. Indeed, God has exalted Him to the highest place (Phil. 2:9).

Once more, we hear the prophet addressing the Father: "Then Thou hast spoken, having appeared unto Thy children" (Psalms 88:20)—in vision to Thy holy ones, to Thy prophets, and to Thy elect. "And He said, I have laid help upon the strong, and have lifted up the chosen of My people"—thus is Christ the Lord referred to as the Chosen, for He assumed humanity in the flesh.

There exists a different kingdom belonging to the true David, a kingdom that is granted solely to Christ. This kingdom includes another descendant of David, one who is eternal, in whom Christ, the only genuine son of David, was conceived. Only He has inherited the title of David, as stated, "I have found David my servant; with my holy oil have I anointed him." This indicates that the reference is not about the prophet David, but rather about the Lord, for it is written, "I have provided help to the mighty; I have raised up one chosen from the people." The only mighty one and the only chosen one is Christ. The descendants of the righteous are rooted more in faith than in natural lineage; hence, the Apostle declares, "Those who believe are the sons of Abraham" (Galatians 3:7).

You communicated through a vision to your people. Symmachus renders it as: You spoke by revelation to your children. We recognize your promises delivered by the prophets, who were known as seers and visionaries. You declare, I will provide support to the mighty; I will raise up one chosen from my people: I have found David my servant, and I will anoint him with my holy oil. The Prophet testifies about your servant David, noting that you found him strong in righteousness, favored him with your assistance, selected him, anointed him, and appointed him as king.

You spoke in a vision to Your children. The term "then" signifies an appropriate moment; You articulated exactly what was relevant to me—David. In this context, "vision" is preferred over "feeling," as it conveys a purer and more refined experience. Similarly, in Exodus it states that all the people beheld the voice of the Lord (Exodus 20:18), rather than merely feeling it. The sons of God are recognized as prophets, cherished by God for their righteousness (Ex. 20:18). It is reasonable to believe that many prophets were informed about matters concerning David, which is why David expresses these sentiments. Moreover, the prophet Nathan had many messages to convey to him. What are these messages? The subsequent verses reveal them.

When was this proclaimed? In the context of “a vision unto thy sons,” it refers to a vision concerning your sons. The term "sons" signifies the Gentiles who have embraced salvation, to whom Paul declared, “Wherefore thou art no more a servant, but a son” (Gal. 4:7). Therefore, when God observed that the Gentiles were earnestly seeking salvation, recognizing the lawgiver through the natural law yet failing to fully understand Him (for His power had diminished for them due to the deception that had arisen), He then proclaimed: “and said, I have rendered help to the strong, I have raised up a chosen one of my people.” The strong one referred to here is Christ, which is why He is identified as the power of God.

In this passage, the author elaborates on the previous assertion that "Our king is from the Holy One of Israel." This king was not appointed through human will, nor did he seize authority for himself, nor did he rise to power through evil intentions. Instead, he was divinely designated from heaven for the sake of the common good and was appointed to his royal position under God's guidance. The prophet's purpose is to differentiate this divine ruler from all other monarchs. While Paul correctly states that there is no authority except that which is established by God (Romans 13:1), a significant contrast exists between David and kings who obtain their thrones through human methods. God entrusted the scepter to His servant David directly, placing him on the throne with His right hand.