Psalm 89:20
I have found David my servant; with my holy oil have I anointed him:
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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.I have found David my servant - That is, I found him among the sheepfolds; in humble life. I saw there one who was qualified for the high office of being the ruler of the nation, and I designated, or set him apart, for that office. The idea is, that there was in him a precious qualification for this work, and that God had seen this, and, in accordance with this, had summoned him to his service.

With my holy oil have I anointed him - By the hand of Samuel. 1 Samuel 16:13. Oil was used in setting apart prophets, priests, and kings. It was poured upon the person - emblematic of the pouring out upon him of wisdom and grace from on high to qualify him for his office.

20. I have found—having sought and then selected him (1Sa 16:1-6). I have found: this is spoken of God figuratively after the manner of men, to imply the great scarcity of such persons, and the difficulty of finding them out.

With my holy oil; both. with material oil, 1 Samuel 16:13 2 Samuel 5:3, and with the gifts and graces of my Holy Spirit, which are oft signified by oil or unction, as Psalm 45:7, compared with Hebrews 1:9 Isaiah 61:3 1Jo 2:20,27. I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; See Gill on Psalm 89:3, and his "finding" him does not suppose any ignorance of him, nor anxious solicitude in seeking him, nor any

fortuitous event; but is attributed to God by an anthropopathy, or speaking after the manner of men; for it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Saviour of sinners, and to be a ransom for them, Job 33:24. The Apostle Paul seems to refer to this passage in Acts 13:22.

with my holy oil have I anointed him: not with material oil, as David, his type, 1 Samuel 16:13 but with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law; the oil of gladness with which Christ was anointed above his fellows, and without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity; for so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator; and from this anointing he has the name of Messiah and Christ, both which signify anointed, Acts 10:38.

I have found David my servant; with my holy oil have I anointed him:
20. I have found] Sought out and provided. Cp. 1 Samuel 13:14; 1 Samuel 16:1; Acts 13:22. David my servant] See on Psalm 78:70, and cp. 2 Samuel 3:18; 2 Samuel 7:5; 2 Samuel 7:8. have I anointed him] 1 Samuel 16:1; 1 Samuel 16:12 f.Verse 20. - I have found David my servant (comp. 1 Samuel 16:1; Acts 13:22). With my holy oil have I anointed him (see 1 Samuel 16:13) At the time of the poet the nation of the house of David was threatened with assault from violent foes; and this fact gives occasion for this picture of God's power in the kingdom of nature. He who rules the raging of the sea, also rules the raging of the sea of the peoples, Psalm 65:8. גּאוּת, a proud rising, here of the sea, like גּאוה in Psalm 46:4. Instead of בּשׂוע, Hitzig pleasantly enough reads בּשׁוא equals בּשׁאו from שׁאה; but שׂוא is also possible so far as language is concerned, either as an infinitive equals נשׂוא, Psalm 28:2; Isaiah 1:14 (instead of שׂאת), or as an infinitival noun, like שׂיא, loftiness, Job 20:6, with a likewise rejected Nun. The formation of the clause favours our taking it as a verb: when its waves rise, Thou stillest them. From the natural sea the poet comes to the sea of the peoples; and in the doings of God at the Red Sea a miraculous subjugation of both seas took place at one and the same time. It is clear from Psalm 74:13-17; Isaiah 51:9, that Egypt is to be understood by Rahab in this passage as in Psalm 87:4. The word signifies first of all impetuosity, violence, then a monster, like "the wild beast of the reed," Psalm 68:31, i.e., the leviathan or the dragon. דּכּאת is conjugated after the manner of the Lamed He verbs, as in Psalm 44:20. כּחלל is to be understood as describing the event or issue (vid., Psalm 18:43): so that in its fall the proudly defiant kingdom is like one fatally smitten. Thereupon in Psalm 89:12-15 again follows in the same co-ordination first the praise of God drawn from nature, then from history. Jahve's are the heavens and the earth. He is the Creator, and for that very reason the absolute owner, of both. The north and the right hand, i.e., the south, represent the earth in its entire compass from one region of the heavens to the other. Tabor on this side of the Jordan represents the west (cf. Hosea 5:1), and Hermon opposite the east of the Holy Land. Both exult by reason of the name of God; by their fresh, cheerful look they give the impression of joy at the glorious revelation of the divine creative might manifest in themselves. In Psalm 89:14 the praise again enters upon the province of history. "An arm with (עם) heroic strength," says the poet, inasmuch as he distinguishes between the attribute inherent in God and the medium of its manifestation in history. His throne has as its מכון, i.e., its immovable foundation (Proverbs 16:12; Proverbs 25:5), righteousness of action and right, by which all action is regulated, and which is unceasingly realized by means of the action. And mercy and truth wait upon Him. קדּם פּני is not; to go before any one (הלּך לפני, Psalm 85:14), but anticipatingly to present one's self to any one, Psalm 88:14; Psalm 95:2; Micah 6:6. Mercy and truth, these two genii of sacred history (Psalm 43:3), stand before His face like waiting servants watching upon His nod.
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