Then thou spakest in vision - Or, by a vision. See this word explained in the notes at Isaiah 1:1. The meaning is, that God had spoken this by means of visions, or by communications made to his people by the prophets. This "vision" was especially made known to Nathan, and through him to David. See 2 Samuel 7:4-17. The substance of what is here said is found in that passage in Samuel. In 2 Samuel 7:17, it is expressly called a "vision."

To thy holy one - The vision was addressed particularly to David, but was made through him to the people of Israel. The ancient versions render this in the plural, as referring to the people of Israel. The Hebrew is in the singular number.

I have laid help upon one that is mighty - I have so endowed him that he shall be the protector and defender of my people. He is qualified for the office entrusted to him, and in his hands the interests of the nation will be safe. This was not expressly said in the vision; but this was the substance of what was said. See 2 Samuel 7:9.

I have exalted one chosen out of the people - One not of exalted rank; one not descended from kings and conquerors; but one that had grown up among the people; one called from the ranks of common life; one chosen from among those engaged in humble occupations. In this way it was the more apparent that the power really came from God. Compare 2 Samuel 7:8; see also the notes at Psalm 78:70-72.

Then thou spakest in vision to thy holy one - Instead of חסידך chasidecha, "thy holy one," חסידיך chasideycha, "thy holy ones," is the reading of sisty-three of Kennicott's and seventy-one of De Rossi's MSS., and a great number of editions besides.

If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad.

For what God revealed to Samuel relative to David, see 2 Samuel 7:5, etc.; 1 Chronicles 11:2, 1 Chronicles 11:3; and for what he said to Nathan on the same subject, see 1 Chronicles 17:3, 1 Chronicles 17:7-15. All the Versions have the word in the plural.

Then thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, 1 Samuel 16:1. The Vulgate Latin version reads it "to thy Holy Ones": and so the Targum, with which agree the Septuagint and Arabic versions, which render it "thy sons"; and the Syriac version "his righteous ones", and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David's family, 2 Samuel 7:4, &c. Aben Ezra interprets it of the singers, Heman, Ethan, and others; and Jarchi of Gad and Nathan: but the whole is rather to be understood of David's son, the Messiah; and it may be rendered "concerning thy Holy One" (i) as he is called, Psalm 16:10, concerning whom in vision, that is, in prophecy, see Isaiah 1:1. The Lord said, by the mouth of his holy prophets, from the beginning of the world, the following things:

and saidst, I have laid help upon one that is mighty; this "mighty" One is the Messiah, the mighty God, the mighty Man, the mighty Mediator and Redeemer; who was mighty to save to the uttermost, and was every way fit for and equal to the work of a Redeemer; for which reason the Lord "laid help" upon him, not for himself; for this is not to be understood of help promised or given him as man and Mediator: this is after spoken of, Psalm 89:21, but for others; and so the Targum adds, "for my people": laying it on him is no other than ordering or enjoining him, to which he agreed, to help his people out of that miserable condition they were fallen into, through Adam's transgression, and their own sins, out of which they could not help themselves: the work assigned to Christ, and devolved on him in council and covenant, was to help them out of this estate by price and power; and to help them on in their way to heaven, through all difficulties, trials, and temptations; and to help them to heaven itself, and introduce them there: and being thus laid upon him, according to his Father's will and purpose, and with his own consent, it was found in him, and exercised by him, Hosea 13:9.

I have exalted one chosen out of the people; the same as before, the Messiah, God's elect, his chosen One, Isaiah 42:1 "chosen" to be the head of the church, to be the Mediator between God and man, and to be the Saviour and Redeemer of lost sinners; to be the foundation and corner stone in the spiritual building, and to be the Judge of quick and dead: and he was "chosen out of the people"; out of the vast number of the individuals of human nature God determined to create, there was a certain number which he selected for himself, for his own glory, and to be eternally happy with him; and out of these he singled one "individuum" of human nature, to be united to the eternal Word, the second Person in the Trinity; and which may be truly said to be the "chiefest among", or, as the Septuagint version has it, "chosen out of ten thousand", Sol 5:10, this the Lord "exalted" to the grace of union to the Son of God, whereby it became higher than angels and men, and to have a more excellent name than either of them, it bearing the name of him to whom it is united, Hebrews 1:4, and he has exalted him to the offices of Prophet, Priest, and King, for which he is

anointed above his fellows; and he has also, having done his work, highly exalted him at his right hand; angels, principalities, and powers, being subject to him.

(i) "de pio tuo", Cocceius; "de sancto tuo", Gejerus.

19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.

20 I have found David my servant; with my holy oil have I anointed him:

21 With whom my hand shall be established: mine arm also shall strengthen him.

22 The enemy shall not exact upon him, nor the son of wickedness afflict him.

23 And I will beat down his foes before his face, and plague them that hate him

24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.

25 I will set his hand also in the sea, and his right hand in the rivers.

26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation.

27 Also I will make him my firstborn, higher than the kings of the earth.

28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him

29 His seed also will I make to endure for ever, and his throne as the days of heaven.

30 If his children forsake my law, and walk not in my judgments;

31 If they break my statutes, and keep not my commandments;

32 Then will I visit their transgression with the rod, and their iniquity with stripes.

continued...

Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circumstances are a contradiction to it. The prayer to Jahve, for which the way is thus prepared, is for the removal of this contradiction. A long line, extending beyond the measure of the preceding lines, introduces the promises given to David. With אז the respective period of the past is distinctly defined. The intimate friend of Jahve (חסיד) is Nathan (1 Chronicles 17:15) or David, according as we translate בחזון "in a vision" or "by means of a vision." But side by side with the לחסידך we also find the preferable reading לחסידיך, which is followed in the renderings of the lxx, Syriac, Vulgate, Targum, Aquila, Symmachus, and the Quarta, and is adopted by Rashi, Aben-Ezra, and others, and taken up by Heidenheim and Baer. The plural refers to Samuel and Nathan, for the statement brings together what was revealed to these two prophets concerning David. עזר is assistance as a gift, and that, as the designation of the person succoured by it (שׁוּה על as in Psalm 21:6) with גּבּור shows, aid in battle. בּחוּר (from בּחר equals בּגר in the Mishna: to ripen, to be manly or of marriageable age, distinct from בּחיר in Psalm 89:4) is a young man, adolescens: while yet a young man David was raised out of his humble lowly condition (Psalm 78:71) high above the people. When he received the promise (2 Samuel 7) he had been anointed and had attained to the lordship over all Israel. Hence the preterites in Psalm 89:20-21, which are followed by promissory futures from Psalm 89:22 onwards. תּכּון is fut. Niph., to be established, to prove one's self to be firm, unchangeable (Psalm 78:37), a stronger expression than תּהיה, 1 Samuel 18:12, 1 Samuel 18:14; 2 Samuel 3:10. The Hiph. השּׁיא, derived from נשׁא equals נשׁה, to credit (vid., on Isaiah 24:2; Gesenius, Hengstenberg), does not give any suitable sense; it therefore signifies here as elsewhere, "to impose upon, surprise," with בּ, as in Psalm 55:16 with על. Psalm 89:23 is the echo of 2 Samuel 7:10.

Then thou spakest in vision to {q} thy holy one, and saidst, I have laid help upon one that is {r} mighty; I have exalted one chosen out of the people.

(q) To Samuel and to others, to assure that David was the chosen one.

(r) Whom I have both chosen and given strength to execute his office, as in Ps 89:21.

89:19 Vision - Which then was the usual way by which God spake to the prophets. Holy one - To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan. Laid help - I have provided help for my people. Upon - Upon a person of singular courage and wisdom.

19-37. Then-when the covenant was established, of whose execution the exalted views of God now given furnish assurance.

thou . to thy holy one-or godly saint, object of favor (Ps 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).

laid help-literally, "given help." David was chosen and then exalted.

89:19-37 The Lord anointed David with the holy oil, not only as an emblem of the graces and gifts he received, but as a type of Christ, the King Priest, and Prophet, anointed with the Holy Ghost without measure. David after his anointing, was persecuted, but none could gain advantage against him. Yet all this was a faint shadow of the Redeemer's sufferings, deliverance, glory, and authority, in whom alone these predictions and promises are fully brought to pass. He is the mighty God. This is the Redeemer appointed for us, who alone is able to complete the work of our salvation. Let us seek an interest in these blessings, by the witness of the Holy Spirit in our hearts. As the Lord corrected the posterity of David for their transgressions, so his people shall be corrected for their sins. Yet it is but a rod, not a sword; it is to correct, not to destroy. It is a rod in the hand of God, who is wise, and knows what he does; gracious, and will do what is best. It is a rod which they shall never feel, but when there is need. As the sun and moon remain in heaven, whatever changes there seem to be in them, and again appear in due season; so the covenant of grace made in Christ, whatever alteration seems to come to it, should not be questioned.