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Psalms 89:38 [study!]

American Standard Version (ASV 1901) [2]
— But thou hast cast off and rejected, Thou hast been wroth with thine anointed.
King James Version (KJV 1769)
— But thou hast cast off and abhorred, thou hast been wroth with thine anointed.
New American Standard Bible (NASB ©1995)
— But You have cast off and rejected, You have been full of wrath against Your anointed.
Webster's Revision of the KJB (WEB 1833)
— But thou hast cast off and abhorred, thou hast been wroth with thy anointed.
Darby's Translation (DBY 1890)
— But thou hast rejected and cast off; thou hast been very wroth with thine anointed:
Rotherham's Emphasized Bible (EBR 1902)
— Yet, thou thyself, hast cast off, and rejected, Thou hast been wroth with thine Anointed One!
Young's Literal Translation (YLT 1898)
— And Thou, Thou hast cast off, and dost reject, Thou hast shown Thyself wroth With Thine anointed,
Douay-Rheims Challoner Revision (DR 1750)
— But thou hast rejected and despised: thou hast been angry with my anointed.
Original King James Bible (AV 1611) [2]
— But thou hast cast off and abhorred: thou hast bene wroth with thine anointed.
Brenton Greek Septuagint (LXX, Restored Names)
— But thou hast cast off and set at nought, thou has rejected thine anointed.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— But thou hast cast off and abhorred, thou hast been wroth with thine anointed.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
But thou x859
(0859) Complement
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
hast cast off 2186
{2186} Prime
A primitive root meaning to push aside, that is, reject, forsake, fail.
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
and abhorred, 3988
{3988} Prime
A primitive root; to spurn; also (intransitively) to disappear.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thou hast been wroth 5674
{5674} Prime
A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation).
<8694> Grammar
Stem - Hithpael (See H8819)
Mood - Perfect (See H8816)
Count - 157
with x5973
(5973) Complement
From H6004; adverb or preposition, with (that is, in conjunction with), in varied applications; specifically equally with; often with prepositional prefix (and then usually unrepresented in English).
thine anointed. 4899
{4899} Prime
From H4886; anointed; usually a consecrated person (as a king, priest, or saint); specifically the Messiah.
Jamieson-Fausset-Brown Commentary

Psalms 89:38-52

_ _ present a striking contrast to these glowing promises, in mournful evidences of a loss of God’s favor.

_ _ cast off — and rejected (compare Psalms 15:4; Psalms 43:2; Psalms 44:9).

Matthew Henry's Commentary

Psalms 89:38-52

_ _ In these verses we have,

_ _ I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. “Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off.” Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (Psalms 89:38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, Psalms 89:39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, Psalms 89:39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, Psalms 89:44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (Psalms 89:40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (Psalms 89:41) and make an easy prey of him; see Psalms 80:12, Psalms 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (Psalms 89:42): “Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way.” If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: “Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee.” 4. It was disabled to help itself (Psalms 89:43): “Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle.” The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (Psalms 89:45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.

_ _ From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.

_ _ II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy: —

_ _ 1. The long continuance of the trouble (Psalms 89:46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: “Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?”

_ _ 2. The shortness of life, and the certainty of death: “Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being.” Job pleads thus, Job 10:20, Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, Psalms 89:45.

_ _ (1.) He pleads the shortness and vanity of life (Psalms 89:47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (Psalms 89:49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isaiah 45:18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.

_ _ (2.) He pleads the universality and unavoidableness of death (Psalms 89:48): “What man” (what strong man, so the word is) “is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come.” We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.

_ _ 3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (Psalms 89:49): “Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?” God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.

_ _ 4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (Psalms 89:50, Psalms 89:51): “Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies.” (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: “I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of.” (3.) “They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?” (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? 2 Peter 3:3, 2 Peter 3:4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake.

_ _ III. The psalm concludes with praise, even after this sad complaint (Psalms 89:52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amenso it is, God is blessed for ever. Amenbe it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (Psalms 89:1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.

John Wesley's Explanatory Notes

Psalms 89:38

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

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance

Psalms 44:9-26 But thou hast cast off, and put us to shame; and goest not forth with our armies. ... Arise for our help, and redeem us for thy mercies' sake.
Psalms 60:1 [[To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand.]] O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
Psalms 60:10 [Wilt] not thou, O God, [which] hadst cast us off? and [thou], O God, [which] didst not go out with our armies?
Psalms 77:7 Will the Lord cast off for ever? and will he be favourable no more?
1 Chronicles 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
Jeremiah 12:1 Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously?
Hosea 9:17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.


Psalms 78:59 When God heard [this], he was wroth, and greatly abhorred Israel:
Psalms 106:40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
Deuteronomy 32:19 And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters.
Lamentations 2:7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.
Zechariah 11:8 Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.


Psalms 89:51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.
Psalms 84:9 Behold, O God our shield, and look upon the face of thine anointed.
2 Samuel 1:21 Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, [as though he had] not [been] anointed with oil.
2 Samuel 15:26 But if he thus say, I have no delight in thee; behold, [here am] I, let him do to me as seemeth good unto him.
2 Chronicles 12:1-12 And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and all Israel with him. ... And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy [him] altogether: and also in Judah things went well.
Lamentations 4:20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
Zechariah 13:7 Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
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Dt 32:19. 2S 1:21; 15:26. 1Ch 28:9. 2Ch 12:1. Ps 44:9; 60:1, 10; 77:7; 78:59; 84:9; 89:51; 106:40. Jr 12:1. Lm 2:7; 4:20. Ho 9:17. Zc 11:8; 13:7.

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Laura my name is Joshua i can explain the scripture but will have to back it up with other scriptures you can call me (240)605-5545. it deals with (Rev.3:9 and also Isaiah 1:1-3)
- Joshua (12/1/2011 11:35:47 AM)
Hi can anyone explain the verse Psalm 89:38-52

- Laura (11/29/2011 12:48:48 PM)
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