Psalm 89:50
Remember, Lord, the reproach of your servants; how I do bear in my bosom the reproach of all the mighty people;
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(50)The phrase, “bear in my bosom,” is explained by Psalm 79:12.

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.Remember, Lord, the reproach of thy servants - Remember this, so as to cause it to pass away; he not forgetful or unmindful of this. Compare Psalm 89:47. The psalmist desired that all this might be before the mind of God as a reason why he should help him. These promises had been made to David and his people. They had relied on them, and they were now reproached as having trusted to promises which had never been made. This reproach was consequent on what seemed to be the failure to fulfill those promises; and as this reproach came upon God, and was a reflection on his fidelity, the psalmist prays that he would allow it to come before him.

How I do bear in my bosom the reproach of all the mighty people - literally, "I bear in my bosom all the many people." That is, everything that pertained to them came upon him. All their troubles; all their reverses; all their complaints; all their murmurings, seemed to come upon him. He was held responsible for everything pertaining to them; all this pressed upon his heart. Compare the bitter complaint of Moses in Numbers 11:11-15. The phrase "to bear in the bosom" here, is equivalent to bearing it on the heart. Trouble, anxiety, care, sorrow, seem to press on the heart, or fill the bosom with distressing emotions, and lay on it a heavy burden. The allusion here is not merely to reproach, but the meaning is that everything pertaining to the people came on him, and it crushed him down. The burdens of his own people, as well as the reproaches of all around him, came upon him; and he felt that he was not able to bear it.

50. bear in my bosom—as feeling the affliction of the people (Ps 69:9).

footsteps—ways (Ps 56:6).

I, i.e. we thy servants, as he now said; our king and his people; of whom he speaks as of one person, as is very usual in Holy Scripture. Or the psalmist showeth how particularly and passionately he resented those reproaches which were cast upon their king and kingdom, as if they were east upon himself.

Bear in my bosom: this phrase may denote either, first, the multitude of these reproaches, things being said to be given or received into a man’s bosom, which are given or received in great plenty, as Isaiah 65:6 Luke 6:38; or, secondly, their grievousness, that they pierced him to the very heart, which is sometimes called the bosom, as Ecclesiastes 7:9. Of all the mighty people; of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people. Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation, and other saints with them that believed in Christ, and were made willing to serve and follow him; these were now reproached by the Scribes and Pharisees for believing in him, and professing him; and were scoffed and laughed at, when they had crucified him, and laid him in the grave, triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached; and therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away:

how I do bear in my bosom the reproach of all the mighty people; the ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents; which fell very heavily upon them, as a very great weight and burden, and pressed them sore, and went to their very hearts, and therefore said to be "in their bosom"; and which is mentioned to excite the divine compassion, that he would appear for them, and raise his Son from the dead, as was promised and expected; that their enemies might have no more occasion to reproach him and them: it is in the original, "I bear in my bosom all the many people" (c); which some understand of the people of God, and of Christ's sustaining their persons, and making satisfaction for their sins; but the other sense is preferable: Kimchi supplies the words as we do; and so the Targum, which renders them thus,

"I bear in my bosom all the reproaches of many people.''

(c) "omnes multos populos", Montanus; "omnes, quam multi sunt, populos", Cocceius.

Remember, Lord, the reproach of thy servants; how I do bear in my {i} bosom the reproach of all the mighty people;

(i) He means that God's enemies not only slandered him behind his back, but also mocked him to his face and as it were cast their injuries in his bosom.

50. the reproach of thy servants] The taunts which they have to bear as the servants of a God Who, say their enemies, cannot or will not help them. Cp. Psalm 74:10; Psalm 74:18; Psalm 74:22; Psalm 79:4; Psalm 79:10.

how I do bear &c.] The Massoretic text must be rendered, How I do bear in my bosom all the many peoples. It is grammatically anomalous and gives no satisfactory sense. A simple emendation, which has some support from Ancient Versions, reads thus:

How I bear in my bosom the dishonouring of the peoples.

Cp. the similar phrase with the same word for ‘dishonouring’ (A.V. shame) in Ezekiel 34:29; Ezekiel 36:6; Ezekiel 36:15. As a faithful Israelite he must perforce bear the burden of his people’s shame.Verse 50. - Remember, Lord, the reproach of thy servants; i.e. the reproach under which all thy people lie so long as their enemies are allowed to plunder and oppress them at their pleasure (see vers. 40-44). Remember also how I do bear in my bosom the reproach of all the mighty people. The reproach under which his countrymen lie - a reproach laid on them by "all the mighty people among whom they dwell - falls on the psalmist's heart with especial weight through his deep sympathy with all of them. 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.

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