Psalm 89 (88):40Meaning & Commentary from the Church Fathers

Beloved, grasp the essence of this psalm that I am set to explain by the grace of God, reflecting our hope in the Lord Jesus Christ. Take heart, for He who has made promises will bring them to pass, just as He has done before; it relies not on our merits but on His grace that instills confidence within us. The term "Himself" in this context refers to Ethan the Israelite, the one attributed with this psalm, revealing the weightiness of the message. Truly, no one possesses strength in this world unless buoyed by the hope of God's promises; we find ourselves weak in our merits yet fortified by His mercy. This is how the psalmist begins: "I will sing of Your mercies, O Lord, forever; I will make known Your faithfulness to all generations," as stated in Psalms 88:1.

He advocates for his members to serve the Lord, acknowledging that his words convey His truth. His truth is the foundation of his speech; if he speaks apart from obedience, he is not His servant, and if he speaks only from his own accord, he is deceiving himself. To communicate from God contrasts markedly with self-referential speech: the former imparts true wisdom, while the latter does not. Let us listen to the faithfulness he manifests and the graces he extols.

For You have declared, "Grace shall be established forever" (Psalm 87:2)—this is the truth I sing, this is the message my mouth seeks to share. Thus, You proclaim, "I build not to destroy," for some you indeed destroy without rebuilding, whilst others you lay waste to in order to resurrect. Jeremiah articulates this when he declares: "Behold, I have set you today over nations and over kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant" (Jeremiah 1:10). In truth, those who formerly worshipped idols could not stand firm in Christ without succumbing to their prior errors. If it was not for the destruction of some, their reconstruction would not have been noted, as indicated by the scripture, "He will destroy them, and will not build them up."

Connecting the concepts of mercy and faithfulness, You have proclaimed that "Mercy shall be established forever; Your truth shall be established in the heavens," where mercy and truth meet. All the paths of the Lord exhibit mercy and truth, for the fulfillment of the promises would not be evident without the prelude of mercy granted through the forgiveness of sins.

The many prophecies promised to the Israelites, descended from the line of Abraham, saw a vast multiplication of descendants fulfilled to maintain these divine pledges. Yet God did not retract His generosity even from the Gentiles, whom He assigned to the care of angels, choosing the Israelites as His treasured possession. The apostle indeed references the mercy and faithfulness of the Lord, addressing these two groups. He identifies Christ as the servant of the circumcision for the truth of God, tasked with confirming the promises given to the patriarchs (Romans 15:8).

Observe how God has never led us astray; He has not rejected the people whom He has foreknown. Even while acknowledging the spiritual descent of the Jewish people, the apostle reassures that God has not disavowed those He foreknew, affirming, "For I am also an Israelite" (Romans 11:1-2). If all these people are thorns, what can we say about the wheat? The truth of God manifests in those Israelites who believed, and thus one wall of circumcision converged upon the cornerstone. This cornerstone, however, wouldn’t exist without the construction of another wall stemming from the Gentiles—a primary wall representing truth, and the latter depicting the grace of God.

In the apostolic message, we hear, "Jesus Christ became a minister of the circumcision for the truth of God, to confirm the promises made to the patriarchs, that the Gentiles might glorify God for His mercy" (Romans 15:8-9). The affirmation is rightly stated, "Your truth You shall confirm in the heavens" because all those Israelites called to be apostles manifested like the heavens, declaring God's glory, as it is written, "The heavens declare the glory of God, and the firmament showcases the work of His hands." Their testimonies traversed the whole earth, aligning with what we read: "You will establish Your truth in the heavens filled in them."

"You declared, 'I have made a covenant with My chosen'" (Psalm 88:3). What covenant could it be but the new covenant, through which we are renewed for a new inheritance, subject to our longing and love, inspiring us to sing a new song? The psalmist affirms, "I have made a covenant with My chosen, I have sworn to David, My servant." With great assurance, he speaks, aware that his lips convey truth! His fear dissipates because of Your declarations—how much more fearless is he due to Your oath! The binding nature of God's promise is assured; man is rightly cautioned against oaths (Matthew 5:34) due to the potential for deceit and perjury. Nevertheless, God alone is infallible in His swearing.

Let us behold what God has sworn: "I have sworn to David, My servant; I will establish your seed forever" (Psalm 87:4). The seed of David aligns with the seed of Abraham, leading to the understanding that "to your seed, who is Christ" (Galatians 3:16). Christ, being the Head of the Church and the Savior of the body (Ephesians 5:23), embodies the seed of Abraham—as we are indeed called Abraham’s seed, as reflected in the apostolic teaching, "If you belong to Christ, then you are Abraham's seed and heirs according to the promise" (Galatians 3:29). Therefore, consider these words, dear brethren: "I will establish your seed forever," not merely through the physical lineage of Christ born of the Virgin Mary but through all who place their faith in Him. As members of this Head, we cannot be severed from it: if the Head reigns eternally in glory, so too do the members, ensuring the completeness of Christ eternally.

"I will establish your seed forever, and make your throne to endure for generations"—this phrase could suggest "forever," as it pertains to generational continuity, echoing the earlier claim, "With my mouth, I will now show Your truth to every generation." The phrase "generation and generation" denotes every generation, signifying a frequent return to the discourse across varied lineages. It may be interpreted as two generations: the current generation of flesh and blood, and the future generation in the resurrection of the dead. Christ is already proclaimed here, to be believed in, and He shall be welcomed there, to be witnessed. "I will establish your throne from generation to generation."

Currently, He sits enthroned within us; His sovereignty prevails in us: if He were not enthroned within, He would not guide us; if we were not under His rule, we could easily become ensnared. Thus, He reigns internally, also awaiting the future generation arising from the resurrection. Christ will reign over His saints forever, as promised by God; should this promise lack credibility, bear in mind that God has sworn it. Hence, since the promise is dependable, not on our merits but on His mercy, no one ought to hesitate in proclaiming what they wholeheartedly believe. May this strength inspire our hearts, reminiscent of Ethan’s boldness, and let us declare the truth of God, His utterance, His promises, His oath. Strengthened by these truths, we should glorify God and bring His presence with us, becoming like Heaven.

"O Lord, even the heavens will praise Your marvelous deeds" (Psalm 88:5). The heavens do not praise based on their merits, but for Your extraordinary works, O Lord. In every act of mercy towards the lost and justification of the unjust, we celebrate nothing but the marvelous works of God. Praise Him for raising the dead; praise Him even more for redeeming the lost. Behold the grace and mercy of God! Witness a man who was formerly engulfed in drunkenness now transformed into an epitome of sobriety; the man who once indulged in luxury is now adorned in temperance; the blasphemer of yesterday has become a praiser today; the servant of sin has become a worshiper of the Creator. Such transformations arise from despair; let them cease to rely upon their own merits and instead look to Heaven, praising the marvelous works of Him who has made them whole.

For who among the clouds can compare to You, O Lord? (Psalm 88:6). Will it be the heavens that offer praise, or do the clouds bring rain? Do preachers genuinely believe that none among the clouds can match the Lord? If we take these words literally rather than mystically, we might ponder: Can stars above the clouds compare with the Lord? Are the sun, moon, angels, or heavens comparable to Him? Why, then, does he pose the query, "For who is He among the clouds?" Let us understand, dear brethren, that these clouds, akin to the heavens, serve as proclaimers of truth—prophets, apostles, heralds of God’s word.

If the clouds act as messengers of truth, we ought to first consider why they are likened to clouds. The same entities hold the title of heaven and clouds: "Heaven" signifies the brilliance of truth, while "clouds" symbolize the obscurities of the flesh, for every cloud is darkened by mortality and is transient. The apostle states, "Therefore judge nothing before the time, until the Lord comes, who will bring to light the hidden things of darkness" (1 Corinthians 4:5). You observe what a man publicly declares; however, you cannot discern the truths concealed within his heart. What is evidently expelled from the clouds can be seen, yet what remains within is concealed. Thus, whose vision pierces through the clouds?

In this manner, clouds represent fleshly messengers of truth. The Creator came in the flesh to reveal that we, too, are termed clouds due to that same flesh; we are communicators of truth because of the rain descending from those clouds. Our flesh and His take different routes; while we also bear the name sons of God, His sonship holds a distinct significance. He emerges from the Virgin, eternal and consubstantial with the Father. Who among the clouds can be likened to the Lord? And who among the sons of God is akin to Him? Let the Lord Himself reveal whether He can find anyone like Himself. As for the crowds, who refer to Him as the Son of Man, it is because He appears among them, commonly visible. Share with me, for whom do people identify Me, the Son of Man? When they see the Son of Man, they perceive a cloud; yet they also ask, "Who do men say that I am?" They respond variously—"Some say, 'You are John the Baptist; others, Elijah; others, Jeremiah or one of the prophets.'" They mention many clouds, identified as sons of God—Jeremiah, Elijah, and John are named likewise due to their righteousness and holiness; in their character as proclaimers of God, they are termed clouds.

Yet, You have asked, "What clouds do men identify Me as?" Also respond to my query: "Who do you say that I am?" Peter speaks for the group, declaring, "You are the Christ, the Son of the living God" (Matthew 16:13-16). This acknowledgment distinguishes Him from other sons of God, who are not equal to Him: He came in the flesh, unlike clouds intercepted by mortal constraints.

"God is greatly to be feared in the assembly of the righteous; He is revered by all around Him" (Psalm 88:7). God is omnipresent; thus, what does it mean that He is surrounded? He cannot be bounded on all sides. To say anything about God can only affirm His infinite nature. Thus, who surrounds Him except for the One who, though ever-present, chose to be born in the flesh at a singular location, dwell among one people, be crucified in another place, and rise to ascend from one spot? There, He had Gentiles encircled. If He had persisted where these events took place, He would not have been esteemed or feared by surrounding nations; however, by delivering His message so broadly that it reached all nations, working miracles through His servants, He became renowned and awe-inspiring by every corner of His creation.

You have violated the agreement made with Your servant. He states that the fulfillment of the promises regarding Him has been delayed, as He endured suffering in the meantime. He articulates this delay, saying, "You have broken the covenant of Your servant." You pledged that He would last forever, and this was indeed Your promise to Him. However, the Jews crucified Him, and He was numbered among the dead; His suffering and crucifixion were not without consequence. Therefore, You have broken the covenant made with Your servant; You have desecrated His sanctuary on earth. You declare that His glory has been cast down upon the earth.

You have annulled the agreement made with your servant, in which he assured us that we would rule alongside you. You have desecrated his sacred place on earth. For you declared that your faithful one would not be permitted to succumb to decay, and now he lies concealed in the tomb.

You have rejected and brought low your anointed one, and you have shown anger towards him; you have violated the covenant of your servant. See v. 39. You have desecrated your holy place on earth. The prophet refers to the temple that David planned to construct, which Solomon eventually erected. He declares that it was tainted by the Babylonian conquest, becoming as fragile as a blossoming branch, as it was laid waste, reduced to ruins, and brought to the ground.

You have nullified, He declares, the covenant made with Your servant David. In the 73rd Psalm, it is written that You have desecrated the dwelling place of Your name on earth. Here, David refers to the renowned temple of Jerusalem as a sanctuary, a place he aspired to construct, leaving behind all the plans and preparations for his son Solomon to execute, as directed by God’s decree that David should not build it, but rather Solomon. In Psalm 73, he again describes this sacred temple as holy or a sanctuary. The people of Judah attribute all their anguish and exile to David, believing that through the kindness and affection that God held for His servant David, they might secure His grace for themselves.

What agreement had God violated and with whom but with the Jewish people, particularly when He dismantled and nullified all their previous commandments? The prophet refers to the Jews as servants, not because they adhere to God's precepts, but in an effort to appeal to God's grace, while simultaneously highlighting the negligent servant, which reflects the Jewish nation that concealed his talent (Matthew 25:25). “Cast his sanctuary to the ground.” These words are self-explanatory, as the former sanctuary of the Jews was defiled before everyone, being trampled not only by men but also by various unclean animals.

Thus commences the second segment of the psalm, wherein the Prophet, embodying the captives, voices a lament regarding the unfulfilled promise of God. This expression is not meant as an accusation of deceit against the Divine but serves as a means to reveal his anguish and afflictions to God, who does not prohibit such expressions of sorrow. Although God desires our aspirations to align with His will, the individual who perceives the signs of God’s favor yet grieves over his destitution does so without losing hope or speaking insolently against God. As seen later, the Prophet incorporates a testimony of humble obedience, subsequently redirecting his lament into an act of gratitude and blessing towards God for all circumstances.