Psalm 89 (88):6Meaning & Commentary from the Church Fathers

Beloved, it is important to grasp the essence of this psalm I am about to explain, through God's grace, highlighting our confident hope in the Lord Jesus Christ. Be encouraged, for the One who has promised is faithful to fulfill all His words, just as He has accomplished much already. Our trust does not rest on our own merit, but solely on His grace. I believe Athan the Israelite, who inspired this psalm, is the one referred to here, and the significance of his name is powerful. No individual in this world possesses strength apart from the hope found in God's promises; by our own merits, we are frail, but in His mercy, we find strength. Thus begins the psalmist: "I will sing of Your mercies, O Lord, forever; with my mouth, I will declare Your faithfulness to all generations" (Psalms 88:1).

He expresses a desire for his being to serve the Lord, saying, "I speak of Yours." By proclaiming Thy truth with my lips, he acknowledges that failure to obey renders him no servant; speaking from himself would make him a deceiver. However, to speak from You is distinct: one's words are his, and the other’s belong to You. Let us listen to the faithfulness he expresses and the graces he sings.

For You have declared, "Grace shall be established forever" (Psalm 87:2). This is the truth I sing about; this is the essence of Your proclamation. You assert, "I build not to destroy," supporting the idea that some You destroy without rebuilding, whereas others, once diminished, are restored. If there were not those who could be renewed, Jeremiah would not have been inspired to write, "Behold, I have set you today over nations to pluck up and to break down, to destroy and to overthrow, to build and to plant" (Jeremiah 1:10). Truly, those who worshipped idols could not find stability in Christ, as they strayed from the truth. If not for some being destroyed to pave the way for restoration, it would not have been said that "He will destroy them and not build them up."

He ties together mercy and faithfulness, as you have stated: "Mercy shall be established forever; Your faithfulness shall be confirmed in the heavens." Mercy and truth, thus intertwined, illustrate that the paths of the Lord are synonymous with mercy and truth. The truth that fulfills promises cannot be realized without mercy leading towards the forgiveness of sins. Additionally, many promises were made through prophecy to the people of Israel, descendants of Abraham. This people increased so that the divine promises might be fulfilled within them. Still, God's fountain of goodness was not closed to the Gentiles, whom He placed under angelic governance while reserving Israel as His chosen people. The apostle aptly refers to the mercy and truth of the Lord, addressing these two groups. He identifies Christ as a minister to the Jews for the truth of God, to affirm the promises made to the ancestors (Romans 15:8). Observe how God has neither deceived nor rejected the people He foreknew. The apostle refers to the fall of the Jews to caution against believing they have completely turned away from God; as he himself states, "For I too am an Israelite" (Romans 11:1-2). If indeed this people resembles thorns, what hope lies for the wheat? That the truth of God might be realized among those Israelis who did believe, thus contributing to the cornerstone.

The cornerstone receives its significance from a foundation which the Gentiles represent, indicating distinct roles for truth and grace. The apostle proclaims that Jesus Christ served the Jews for the truth of God, affirming the promises made to the ancestors and that Gentiles would glorify God for His mercy (Romans 15:8-9). Thus, it is rightly added, "Thy truth shall be established in the heavens." For all the Israelites called to apostleship became like the heavens in expressing God's glory, as documented: "The heavens declare the glory of God, and the firmament shows the work of His hands" (Psalms 19:1). Though they departed this world before the Church spread globally, the reach of their words allows us to conclude that "You will establish Your truth in the heavens."

You have said: "I have made a covenant with My chosen" (Psalm 88:3). What covenant, if not the new covenant, which renews us for a new inheritance, reflecting our longing and love for which we sing a new song? "I have made a covenant with My elect; I have sworn to David, My servant." How confidently does he declare, understanding the surety that comes from lips serving the truth! He speaks boldly, for if Your word grants him courage, much more does Your oath. God's oath secures the promise's fulfillment. Men are justly warned against swearing (Matthew 5:34), as the inclination to do so may lead to falsehood. Only God can swear securely, as He alone cannot err.

Let us consider what God swore. "I have sworn to David, My servant; I will establish your seed forever" (Psalm 87:4). Yet what is David’s seed other than Abraham’s seed? To Abraham, it was said, "To your seed," which refers to Christ (Galatians 3:16). Thus, Christ, the Head of the Church, the Savior of the body (Ephesians 5:23), is the seed of Abraham and, accordingly, David. But are we not also considered the seed of Abraham? Indeed, as the apostle proclaims, "If you belong to Christ, then you are Abraham’s seed and heirs according to the promise" (Galatians 3:29). In this light, consider: "I will establish your seed forever," not just in the flesh of Christ born of the Virgin Mary, but through all who believe in Him. For we are part of this Head; this body cannot be severed from the Head. If the Head is glorified forever, so too shall His members be, ensuring that Christ is complete eternally. "I will establish your seed forever, and I will establish your throne from generation to generation." The term "forever" implies continuity through generational lines, as noted previously: "With my mouth, I will always proclaim Your truth to generation and generation." What does "generation to generation" mean? To every generation; the phrasing emphasizes the perpetual transition between generations. This repetitive nature highlights the vastness of generations, perhaps suggesting two: the current lineage of flesh and blood and the future generation in the resurrection of the dead.

Christ is acknowledged here and will be honored there. He is presented here for faith's acceptance and shall be received there for sight. "I will establish Your throne from generation to generation." Christ indeed has a throne in us; His reign is established within us. If He were not seated on a throne in our hearts, He would not have authority over us, and lacking His governance, we would find ourselves overturned. Thus, He reigns within us while also residing in that future generation arising from the dead. Christ will reign over His saints eternally, a promise from God, affirmed as truth. If His promise holds, secured not by our merit but His grace, let none fear to proclaim what is altogether certain. Let this power inspire our hearts, aligning with Ethan’s meaning: strong in spirit. Let us declare the truth of God, His utterances, promises, and oath, and, fortified by these assurances, magnify God, allowing Him to dwell within us and transforming us into Heaven.

"O Lord, even the heavens will declare Your wonderful deeds" (Psalm 88:5). Not by their merits do the heavens offer praise, but by Your marvelous works, O Lord. In every act of mercy extended to the lost, in the justification of the unjust, what we celebrate are the remarkable works of God. Praise Him for raising the dead; praise Him even more for redeeming the lost. What grace, what mercy from God! You witness a man once submerged in drunkenness, now an emblem of temperance; a man who was a vessel of gluttony is today a model of moderation; once a blasphemer, now a worshiper; formerly a servant of creation, now a devotee of the Creator. From these stark transformations are individuals converted. Let them not focus on their own merits but allow themselves to become Heaven, extolling the marvelous works of the One who has made them whole.

Who among the clouds compares with You, O Lord? (Psalm 88:6). Will it be the heavens’ praises or rain? Are preachers assured that none among the clouds equals the Lord? Do you find it strange, brethren, that clouds cannot be compared to their Creator? Consider the stars above the clouds – can they be equated with the Lord? What of the sun, the moon, the angels, the heavens? So why assert, in apparent exaltation, that "Who is He among the clouds?" Let us consider, my brethren, that these clouds, like the heavens, bear the role of truth preachers: prophets and apostles heralding the Word of God. If clouds convey divine truth, first let us examine their nature. The same beings serve both as heaven and clouds; heaven, with its brilliance of truth; clouds, representing the obscured flesh, for all clouds bear darkness from mortality and flutter transiently. It is about these fleshly obscurities, or clouds, that the apostle states, "Therefore judge nothing before the time, until the Lord returns, who will bring to light the hidden things of darkness" (1 Corinthians 4:5). You perceive the words spoken by a man, yet what resides in his heart remains hidden; what emerges from the cloud is visible, but the substance held within it is not. Whose vision can penetrate the clouds? Thus, clouds are indeed truth bearers in the flesh. The Creator came in flesh...

We are termed clouds because of our flesh while declaring the truth by the downpour from those clouds. Our flesh derives from one source; His from another. We, too, are called sons of God; yet He is the Son of God in a distinct manner. His cloud arises from the Virgin; He has been Son from eternity, consubstantial with the Father. Who is among the clouds in comparison to the Lord? And which of the sons of God will resemble Him? Let the Lord voice whether He can find one akin to Himself. "Who do people say that I am?" the Son of Man, for I appear, I am visible, and I walk among you, and perhaps I now seem common; tell me, whom do men say I am, the Son of Man? Indeed, when they behold the Son of Man, they see a cloud; but let us ask, "Who do men think I am?" To this, they offered various opinions: "Some say You are John the Baptist; some say Elijah; others, Jeremiah, or one of the prophets." Many clouds and sons of God have been listed here; for in their righteousness and holiness, Jeremiah, Elijah, and John are also termed sons of God: they are called clouds due to their role as divine preachers. You have asked what clouds people envision Me as; do you also conclude, "Who do you say that I am?" Peter, responding for all, one for one, insisted, "You are the Christ, the Son of the living God" (Matthew 16:13-16). Not akin to those sons of God, who are not equal to You: You came in flesh, but not like the clouds, who are unequal to You.

God is greatly to be revered in the assembly of the righteous, and feared by all who surround Him (Psalm 88:7). God exists everywhere; who surrounds Him when His presence is universal? If He was enclosed by anything, it would imply finite limitations on all sides. Furthermore, since it is accurately stated about God, His greatness is without bounds; who remains that surrounds Him, except that He, Who is everywhere, decided to be born in the flesh at a singular location, to dwell among a particular people, to suffer in one place, to rise in one spot, and to ascend to Heaven? In that very moment, Gentiles surrounded Him. Had He remained fixed where these events occurred, He would not possess greatness nor inspire fear among those around Him; nonetheless, with His proclamations and the commissioning of His name's ambassadors throughout the world, performing miracles through His servants, He has become revered and awe-inspiring to all.

The skies will proclaim your marvels. This is proclaimed because Christ has come into the world, and the angels announced to the shepherds, ‘For unto us this day is born .... Christ the Lord, in the city of David’ (Lk. 2:11). Then, there appeared a multitude of others who joined in saying, ‘Glory to God in the highest, and on earth peace’ (Lk. 2:14).

This is expressed in Psalm 18: ‘The heavens shall tell the glory of God’ (Psalm 18:2). In a profound sense, the heavens represent the apostles. If it is declared to the sinner, ‘Thou art the earth and into the earth thou shalt depart’ (Gen. 3:19), why should not the saint or righteous hear: ‘You are heaven and to heaven you shall depart’? For, as the apostle notes, the saints possess ‘a fatherland in heaven’ (see Phil. 3:20). Moreover, the phrase ‘Heaven confesseth Thy wonders’ signifies the call to repentance that the apostles proclaim in the name of the Lord Jesus Christ. If we heed their guidance and emulate their example, we too can be referred to as heaven when we reflect the lives of those whose home is there.

Theodotion rendered: and Your belief within the assembly of the holy ones. You will be celebrated by everyone, notably by those residing in the heavenly realm, who observe Your wonders closely and understand the steadfastness of Your commitments. Additionally, the blessed Paul refers to this celestial assembly, stating, ‘Come unto the mount of Zion, and unto the city of the living God, the Jerusalem of heaven: and unto the Church of the firstborn in heaven written (Hebrews 12:22-23).

The heavens will proclaim Your marvelous deeds, O Lord. When David refers to the heavens, he is speaking of the celestial beings, affirming that they will offer gratitude for Your wondrous works, O Lord. The phrase "they shall proclaim" may not be correctly articulated; rather than stating that they will confess or give thanks for Your wonders, it is more fitting to interpret it as a declaration of Your marvels. For Your truth—within the assembly of the saints, he asserts that the heavens will express gratitude for Your faithfulness, which indicates that You are true to Your promises. The conjunction "for" may be superfluous here, as David's words radiate his joy and delight in God's promise. The celestial beings will give thanks in the assembly of the saints who reside in heaven.

When we refer to those who set their minds on heavenly matters, we speak of individuals described as heavenly by Paul. In another instance, the same apostle states, “the heavens shall declare the glory of God” (Psalm 18:2), which in this context aligns with the apostles. These apostles bear witness, joyfully proclaiming God's marvelous deeds and the truth within the community of the saints. Which saints are we speaking of? The saints in Jerusalem, as clarified by Luke in the Acts of the Apostles. He recounts how Barnabas and Paul were present when the apostles and elders convened to deliberate on the matter of circumcision. Luke notes, “then the whole assembly was silent, and listened to Barnabas and Paul, telling what signs and wonders God had done through them among the Gentiles” (Acts 15:12).

The prophet, after discussing the specific covenant of God, transitions to a broader declaration of God’s works aimed solely at demonstrating His majestic power, thereby enhancing our understanding of the covenant's holiness. The miracles referenced initially undoubtedly pertain to the strength God displays in preserving His Church. While the heavens undoubtedly serve as the most eloquent witnesses and proclaimers of God’s marvelous deeds, the context of these verses indicates that all expressions relate back to the aforementioned purpose.