Psalm 89:33
Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail.
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EXPOSITORY (ENGLISH BIBLE)
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.Nevertheless my loving-kindness - My mercy; my favor. I will not utterly cast him off. He shall not be in the condition of those who are my enemies, or who are entirely forsaken.

Will I not utterly take from him - Margin, "I will not make void from." The Hebrew word - פרר pârar - means to break, to break in pieces; then, to violate, as a covenant; then, to make vain, to bring to nought, to frustrate; then, to annul, to abolish. The idea here is that of making entirely vain; wholly removing from; or taking completely away. The meaning is, that he would not wholly take away his favor; he would not entirely abandon him; he would not suffer him to become wholly apostate; he would not leave him to ruin. The covenant once made would be accomplished; the promise given would be carried out.

Nor suffer my faithfulness - My faithfulness as pledged in the covenant or promise. "To fail." Margin," lie." I will not prove false, or deal falsely in the pledge which I have made. It shall not appear at last that I have made a promise which has not been kept. This passage contains a very important principle in regard to the dealings of God with his people. The principle is, that if people are converted, if they in fact become his people - he will never suffer them wholly to fall away and perish. They may be suffered to backslide; they may fall into sin, but they will not be allowed to go so far as to apostatize wholly. They will be brought back again. Whatever method may be necessary for this, will be adopted. Commands; warnings; entreaties; remonstrances; - their own experience; the admonitions of others; the influences of the Holy Spirit: judgments and calamities; sickness; loss of property; bereavement; disappointment; disgrace; any of these, or all of these, may be resorted to, in order to bring them back; but they will be brought back. God, in mercy and in love, will so visit them with sorrow and trouble that they shall be recovered, and that their "spirit shall be saved in the day of the Lord Jesus."

28-37. This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force (Ps 72:5, 7, 17). My loving-kindness; my mercy promised to David. Nevertheless, my lovingkindness will I not utterly take from him,.... Or "make it void" (k), not from Christ, who always was, and ever will be, the dear Son of his love, even while he was obeying, suffering, and dying; nor from all those that are in him, loved and chosen in him, from everyone of his spiritual seed, who are all dear sons, and pleasant children; and the love of God to his people is in Christ; and therefore there can he no separation from it; nor will it ever depart from them, or be utterly or at all taken from them, as to that itself, though sometimes the manifestations of it are withdrawn from them; but the love of God itself is invariable and unchangeable; see Romans 8:38, nor is it removed when God afflicts and chastens his people; for his chastenings are from love, and in love; the reason why he chastens them is because he loves them, and he loves them while he is chastening them; he visits and comforts them, sympathizes with them, supports them, and supplies them, and makes all things work together for their good, Revelation 3:19,

nor suffer my faithfulness to fail; in making good his engagements to Christ, in keeping the covenant made with him, and in fulfilling his promises to his people; and even when he afflicts them, it is in faithfulness to them; nor will he suffer them to be afflicted above what they are able to bear, and will support them under it, and deliver out of it, Psalm 119:75 or "I will not falsify in my truth" (i); or falsify his word; he is faithful that has promised, who will do it, yea, notwithstanding the unbelief of his people, Hebrews 10:23.

(k) "not irritam faciam", Junius & Tremellius, Piscator, Gejerus. (i) "neque faciam mendacium" ("neque fallam", Montanus) "in veritate mea", Pagninus; "neque mentiar aut fallam in veritate mea", Michaelis.

{a} Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.

(a) Though the faithful answer not in all points to their profession, yet God will not break his covenant with them.

EXEGETICAL (ORIGINAL LANGUAGES)
33. But my lovingkindness will I not break off from him,

Neither be false to my faithfulness.

The word rendered break off is an unusual one to apply to lovingkindness, and its form is anomalous. The change of one letter however gives the word used in 1 Chronicles 17:13, I will not take away, and this emendation should probably be adopted. Be false to is the word found in 1 Samuel 15:29, “The Strength of Israel will not lie.”Verse 33. - Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Compare the original promise (2 Samuel 7:15); and see also 1 Kings 11:12, 13, 34-39; 1 Kings 15:4, 5, etc. The seed of David was not allowed to fail, but was continued on, until, in the fulness of time, there was born into the world, of David's seed and in David's city, One in whom all the promises made to David could be, and were, accomplished in their utmost fulness. What is promised in Psalm 89:26 is a world-wide dominion, not merely dominion within the compass promised in the primeval times (Genesis 15:18; 2 Chronicles 9:26), in which case it ought to have been said ובנהר (of the Euphrates). Nor does the promise, however, sound so definite and boundless here as in Psalm 72:8, but it is indefinite and universal, without any need for our asking what rivers are intended by נהרות. נתן יד בּ, like שׁלח (in Isaiah 11:14, of a giving and taking possession. With אף־אני (with retreated tone, as in Psalm 119:63, Psalm 119:125) God tells with what He will answer David's filial love. Him who is the latest-born among the sons of Jesse, God makes the first-born (בּכור from בּכר, to be early, opp. לקשׁ, to be late, vid., Job 2:1-13 :21), and therefore the most favoured of the "sons of the Most High," Psalm 82:6. And as, according to Deuteronomy 28:1, Israel is to be high (עליון) above all nations of the earth, so David, Israel's king, in whom Israel's national glory realizes itself, is made as the high one (עליון) with respect to the kings, i.e., above the kings, of the earth. In the person of David his seed is included; and it is that position of honour which, after having been only prelusively realized in David and Solomon, must go on being fulfilled in his seed exactly as the promise runs. The covenant with David is, according to Psalm 89:29, one that shall stand for ever. David is therefore, as Psalm 89:30 affirms, eternal in his seed; God will make David's seed and throne לעד, into eternal, i.e., into such as will abide for ever, like the days of heaven, everlasting. This description of eternal duration is, as also in Sir. 45:15, Bar. 1:11, Taken from Deuteronomy 11:21; the whole of Psalm 89:30 is a poetic reproduction of 2 Samuel 7:16.
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