But thou hast cast off - literally, Thou hast treated as a foul, offensive thing; thou hast treated him to whom these promises were made, as if he were a vile and detestable object - as that which one throws away because it is worthless or offensive.

And abhorred - Hast despised; that is, as if it were an object of aversion or contempt. Compare Psalm 60:1, Psalm 60:10.

Thou hast been wroth - literally, "Thou hast suffered (thine anger) to overflow," or to pour itself forth. See Psalm 78:21, Psalm 78:59.

With thine anointed - With him who had been anointed as king - anointed as thine own - to administer justice, and to rule for thee. 1 Samuel 16:1, 1 Samuel 16:13. This might seem to refer to the time of Absalom, when David was driven from his throne and his kingdom; see, however, the Introduction to the Psalm.

But thou hast cast off - Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?

But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of the covenant, and to the continuance and perpetuity of the kingdom and church of Christ, taken from the dealings of the Lord with the Messiah and his people; which were made either by the psalmist, under a spirit of prophecy, foreseeing what would come to pass; or by the apostles and church of Christ, about the time of his sufferings and death, and after; when he seemed to be "cast off", and rejected by the Lord, particularly when he forsook him, and hid his face from him, Matthew 27:46, as when he hides his face from his people, it is interpreted by them a casting them off; see Psalm 44:22,

and abhorred; not that he abhorred the person of Christ, who was his own Son, his beloved Son; nor his afflictions and sufferings, which were a sacrifice of a sweet smelling savour to him; see Psalm 22:24, though these might be interpreted by others as if the Lord abhorred or rejected him; because he suffered him to be used in the manner he was, and particularly to be abhorred by the Jews, even by the nation in general, Isaiah 49:7, though the sins of his people, which he had upon him, and for which he suffered, were an abhorring to the Lord; and when he was made sin, he was made a curse:

thou hast been wroth with thine Anointed; with thy Messiah; not Rehoboam, from whom the ten tribes were rent; nor Josiah, who was killed by Pharaohnecho; nor Zedekiah, carried captive into Babylon; but the true Messiah, the son of David, before said to be found by the Lord, and anointed with his holy oil, Psalm 89:20, which is to be understood of him, not as his own son, who was always the object of his love, but as the sinner's surety, bearing the sins of his people, and all the wrath and punishment due unto them; and so is reconcilable to the promise, that lovingkindness should not be taken from him, Psalm 89:33 and is no objection to it, though made one.

38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.

39 Thou hast made void the covenant of thy servant: thou hast pro-faned his crown by casting it to the ground.

40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.

41 All that pass by the way spoil him: he is a reproach to his neighbours.

42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.

43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.

44 Thou hast made his glory to cease, and cast his throne down to the ground.

45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah.

46 How long, Lord? wilt thou hide thyself for ever? shall thy wrath burn like fire?

47 Remember how short my time is: wherefore hast thou made all men in vain?

48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.

49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth?

50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people.

51 Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed.

continued...

Now after the poet has turned his thoughts towards the beginnings of the house of David which were so rich in promise, in order that he might find comfort under the sorrowful present, the contrast of the two periods is become all the more sensible to him. With ואתּה in Psalm 89:39 (And Thou - the same who hast promised and affirmed this with an oath) his Psalm takes a new turn, for which reason it might even have been ועתּה. זנח is used just as absolutely here as in Psalm 44:24; Psalm 74:1; Psalm 77:8, so that it does not require any object to be supplied out of Psalm 89:39. נארתּה in Psalm 89:40 the lxx renders kate'strepsas; it is better rendered in Lamentations 2:7 ἀπετίναξε; for נאר is synonymous with נער, to shake off, push away, cf. Arabic el-menâ‛ir, the thrusters (with the lance). עבדּך is a vocational name of the king as such. His crown is sacred as being the insignia of a God-bestowed office. God has therefore made the sacred thing vile by casting it to the ground (חלּל לארץ, as in Psalm 74:17, to cast profaningly to the ground). The primary passage to Psalm 89:41-42, is Psalm 80:13. "His hedges" are all the boundary and protecting fences which the land of the king has; and מבצריו "the fortresses" of his land (in both instances without כל, because matters have not yet come to such a pass).

(Note: In the list of the nations and cities conquered by King Sheshonk I are found even cities of the tribe of Issachar, e.g., Shen-ma-an, Sunem; vid., Brugsch, Reiseberichte, S. 141-145, and Blau as referred to above.)

In שׁסּהוּ the notions of the king and of the land blend together. עברי־דרך are the hordes of the peoples passing through the land. שׁכניו are the neighbouring peoples that are otherwise liable to pay tribute to the house of David, who sought to take every possible advantage of that weakening of the Davidic kingdom. In Psalm 89:44 we are neither to translate "rock of his sword" (Hengstenberg), nor "O rock" (Olshausen). צוּר does not merely signify rupes, but also from another root (צוּר, Arab. ṣâr, originally of the grating or shrill noise produced by pressing and squeezing, then more particularly to cut or cut off with pressure, with a sharply set knife or the like) a knife or a blade (cf. English knife, and German kneifen, to nip): God has decreed it that the edge or blade of the sword of the king has been turned back by the enemy, that he has not been able to maintain his ground in battle (הקמתו with ē instead of ı̂, as also when the tone is not moved forward, Micah 5:4). In Psalm 89:45 the Mem of מטהרו, after the analogy of Ezekiel 16:41; Ezekiel 34:10, and other passages, is a preposition: cessare fecisti eum a splendore suo. A noun מטּהר equals מטהר with Dag. dirimens,

(Note: The view of Pinsker (Einleitung, S. 69), that this Dag. is not a sign of the doubling of the letter, but a diacritic point (that preceded the invention of the system of vowel-points), which indicated that the respective letter was to be pronounced with a Chateph vowel (e.g., miṭŏhar), is incorrect. The doubling Dag. renders the Sheb audible, and having once become audible it readily receives this or that colouring according to the nature of its consonant and of the neighbouring vowel.)

like מקדּשׁ Exodus 15:17, מנּזר Nahum 3:17 (Abulwald, Aben-Ezra, Parchon, Kimchi, and others), in itself improbable in the signification required here, is not found either in post-biblical or in biblical Hebrew. טהר, like צהר, signifies first of all not purity, but brilliancy. Still the form טהר does not lie at the basis of it in this instance; for the reading found here just happens not to be טהרו, but מטּהרו; and the reading adopted by Norzi, Heidenheim, and Baer, as also by Nissel and others, so far as form is concerned is not distinct from it, viz., מטּהרו (miṭtŏharo), the character of the Sheb being determined by the analogy of the following (cf. בּסּערה, 2 Kings 2:1), which presupposes the principal form טהר (Bttcher, 386, cf. supra, 2:31, note). The personal tenor of Psalm 89:46 requires that it should be referred to the then reigning Davidic king, but not as dying before his time (Olshausen), but as becoming prematurely old by reason of the sorrowful experiences of his reign. The larger half of the kingdom has been wrested from him; Egypt and the neighbouring nations also threaten the half that remains to him; and instead of the kingly robe, shame completely covers him.

But thou hast cast off and abhorred, thou hast been wroth with thine anointed.

89:38 But - Having hitherto declared the certainty of God's promises, he now humbly expostulates with God about it.

38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.

cast off-and rejected (compare Ps 15:4; 43:2; 44:9).

89:38-52 Sometimes it is not easy to reconcile God's providences with his promises, yet we are sure that God's works fulfil his word. When the great Anointed One, Christ himself, was upon the cross, God seemed to have cast him off, yet did not make void his covenant, for that was established for ever. The honour of the house of David was lost. Thrones and crowns are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed, which fadeth not away. From all this complaint learn what work sin makes with families, noble families, with families in which religion has appeared. They plead with God for mercy. God's unchangeableness and faithfulness assure us that He will not cast off those whom he has chosen and covenanted with. They were reproached for serving him. The scoffers of the latter days, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? 2Pe 3:3,4. The records of the Lord's dealings with the family of David, show us his dealings with his church, and with believers. Their afflictions and distresses may be grievous, but he will not finally cast them off. Self-deceivers abuse this doctrine, and others by a careless walk bring themselves into darkness and distress; yet let the true believer rely on it for encouragement in the path of duty, and in bearing the cross. The psalm ends with praise, even after this sad complaint. Those who give God thanks for what he has done, may give him thanks for what he will do. God will follow those with his mercies, who follow him with praises.