Psalm 89:19
You once spoke in a vision; to Your godly ones You said, "I have bestowed help on a warrior; I have exalted one chosen from the people.
Sermons
Chosen Out of the PeopleS. Conway Psalm 89:19
Our HelperW. Jay.Psalm 89:19
The Mighty ManHomilistPsalm 89:19
The People's ChristPsalm 89:19
The People's ChristCharles Haddon Spurgeon Psalm 89:19
A Majestic SongPsalm 89:1-52
God's Promise to David and His SeedC. Short Psalm 89:1-52
The Uncovenanted Mercies of GodSamuel Cox, D.D.Psalm 89:1-52














This declaration, besides its main theme, teaches us much concerning God's exaltations of men. As:

1. Wherefore God exalts men. It certainly is not to gratify mere selfish ambition. Those who climb up to high places from such motives are certainly not set there by God, and will soon have to climb down again. All history teaches the short-lived power of mere selfish ambition. But one motive we may regard as moving the Divine mind would be his love for the exalted one. Now, there is no greater joy that ever comes to a good man than that of being the means of great good. to others. It is a pure delight, and of intense kind. The love of God would, therefore, bestow such delight on his chosen ones. His chief motive, however, is the good of others. What would have become of Israel but for David? Saul's rule was but another name for shipwreck of the state. David saved it from such ruin. And the good of others, the people at large, is the motive of all God's exaltations; other ends may be proposed and secured, but this is assuredly the chief. The possession of power is, therefore, a tremendous responsibility, and happy are the peoples whose rulers ever remember and practically recognize this. And it is true of all power whatsoever, whether little or great. "No man liveth to himself."

2. Such exaltation generally means great suffering. He who is the supreme illustration of the truth of our text was "made perfect through suffering." And it is ever so. What a terrible discipline David went through ere he attained the throne! Moses too, and Paul, and God's heroes generally. Let us, then, remember wherefore suffering is sent to any of us - that it is for our uplifting; let us take care not to hinder this purpose.

3. How God exalts - by choosing those whom he exalts not by, but out of, the people. The people can rarely be trusted. Go over the list of mankind's greatest helpers and saviours, right up to our Saviour himself. Would the people have chosen them? They would far more likely have crucified them, as they did the greatest of them all. The vox populi is the vox Dei only when it endorses the previous choice of God. For men have seen that God has chosen for them, and they willingly accept his choice. But the main theme of our text concerns:

4. Whom God chooses - from "out of the people." Now, consider in this statement -

I. ITS TRUTH. See this:

1. In the history of David. (Psalm 78:70, 71.)

2. In well nigh all deliverers of the people, from Moses downwards, from Gideon to Garibaldi - they have been ever "chosen out of the people."

3. In Christ our Lord. He was indeed thus chosen. His royal descent from David availed him not, for the glory of that race had utterly disappeared. Hence he was altogether of the people - by birth; associates; social rank; habits; education; by his teaching, which was not at all "as the scribes," but understood and welcomed by "the common people;" by his life of poverty; by his death; all the way along, from "the bare manger to the bitter cross," he was one of the people. It was a slave's death that he died. "He was rich, yet for our sakes," etc.

II. THE REASONS OF THIS CHOICE.

1. "The people" were the mass of mankind, who needed to be saved.

2. One from themselves would better understand them.

3. More readily sympathize.

4. God is wont to choose the foolish things of this world (1 Corinthians 1:27).

5. Christ's sharing the people's lot assured them of the love of God, and so led them to turn to him, which is salvation. They learned so that "God is love."

III. ITS LESSONS. They are such as these:

1. The approachableness of God. Christ has shown us that he keeps no state to frighten us from his presence. Everybody came to him, and may come to God.

2. The indispensable condition of rendering real help. (See Mark 10:43-45.) We must go down among those whom we would bless.

3. How little worth are the great things of the world! Power, wealth, rank - God chose none of them.

4. Christ knows all about me; for he, too, was one of the people. I need not keep away.

5. Adore him. Does he not deserve it? O thou ever-blessed Lord!

6. Help in the exaltation. For his throne, the throne of his exaltation and which he delights in, is made of human hearts. Enthrone him, then, in your heart.

"Take my heart, it is thine own; It shall be thy royal throne." S.C.

I have laid help upon One that is mighty.
I. WE NEED HELP. Christianity does three things for us, which Deism does not.

1. It tells us that this was not our original state; that God made man upright, but he sought out many inventions.

2. It checks much of the evil now: by its direct influence in many cases, and by its indirect influence in many more; in humanizing war, in abolishing slavery, in taming the human passions; it has been the harbinger of peace, and has done more for man than all human institutions in the aggregate beside.

3. It tells us of a remedy for all this, and this is placed within our reach, if we would avail ourselves of it; and therefore if we perish in this state, the blame will be our own. —

II. GOD HAS PROVIDED HELP FOR US.

1. This help includes redemption. "With the Lord there is plenteous redemption." "Christ hath redeemed us from the curse of the law, being made a curse for us." Thus the burden too heavy to be borne is rolled off the conscience, and we now "joy in God through our Lord Jesus Christ, through whom also we have received the Atonement."

2. It includes justification. We must have a title to heaven before we can obtain it; and from whence is this to be derived but from the righteousness of Christ by faith, "which is unto all and upon all them that believe"?

3. It takes in renovation. Man is not only guilty but depraved. Therefore he cannot be happy while in his natural state and under the dominion and love of sin.

4. It takes in strength. His duties are arduous; they are numerous and various; and he is inadequate to any one; but says the Saviour, "My strength is made perfect in weakness." "As thy day so shall thy strength be." Here is the blessed spirit of promise also enjoyed, and now the man lives in the Spirit, and walks in the Spirit, and prays in the Holy Ghost, and the Spirit helpeth his infirmities.

5. It takes in persevering grace, for "he only that endureth to the end shall be saved."

III. GOD LAYS THIS HELP UPON ANOTHER. We may observe two principles upon which this dispensation is founded, and by which it is justified.

1. It is an honour to Christ, it being a part of the reward for His doings and sufferings.

2. It is for our encouragement and comfort. The grandeur of the Supreme Being so terrified the Jews that they desired Moses to be their mediator, and said, "Speak thou with us; but let not God speak with us, lest we die." So we are encouraged to go to God through Christ, and "we have boldness and access with confidence through the faith of Him."

IV. HE ON WHOM HELP IS LAID IS EQUAL TO THE ENGAGEMENT. He is not only human, but Divine — "able to save to the uttermost." He can by His influences, so mighty is He, penetrate and enlighten the darkest understanding; He can subdue the most rebellious will; He can take away the stony heart and give you a heart of flesh. Conclusion: —

1. See the importance of knowing your spiritual state. Without this knowledge it would be impossible for you ever to see the beauty of the Gospel, ever to appreciate the evil of sin, or the excellence of purity, or to relish the privileges of the righteous.

2. See the folly of every other dependence but upon that rock which God has laid in Zion. Christ is the only ark in which you can be preserved; if you enter into this, you may be safe.

(W. Jay.)

Homilist.
This refers to David, whom God had raised as a stripling out of the people, raised to be the leader and the ruler of the Jewish nation.

I. THE SOVEREIGNTY OF GOD AMONGST MEN. Why was David selected — a shepherd youth — from the millions of Israel to this high position? Because it was according to the counsel of the Eternal will. The positions of all mankind are determined by His will. Some high and some low, etc.

II. THE DIVINE METHOD OF HELPING MAN. The Jewish people wanted help, and David is raised up to help them. God helps man by man. Thus —

1. He honours human nature.

2. He links men together by the bonds of interdependence.

III. THE SUPERIORITY OF ONE MAN OVER MANY. David was made the greatest man of his age, greater, perhaps, than any thousand ordinary men. Whilst all men have the same common nature and responsibilities, all men are not alike valuable. There is often one man in a generation, a Plato, a Luther, a Bacon, a Cromwell, of more worth than ten millions of others — one whom God has made "mighty to help," mighty in intellect, in genius, in power, in philanthropy, in force of character, in consecration to truth.

(Homilist.)

I have exalted one chosen out of the people
I. OUR SAVIOUR'S EXTRACTION.

1. Christ, by His very birth, was one of the people. True, he was born of a royal ancestry. Mary and Joseph were both of them descendants of a kingly race, but the glory had departed; a stranger sat on the throne of Judah; while the lawful heir grasped the hammer and the adze.

2. His education, too, demands our attention. He was not taken, as Moses was, from his mother's breast, to be educated in the halls of a monarch. He was not brought up as the lordling, to look with disdain on every one; but His father being a carpenter, doubtless He toiled in His father's workshop.

3. When our Lord entered into public life, still He was the same. What was His rank? He was a poor man — "one of the people."

II. HIS ELECTION. God chooses sovereignty, but He always chooses wisely.

1. First, we see that justice is thereby fully, satisfied by the choice of one out of the people.

2. Thereby the whole race receives honour. He made us, originally, a little lower than the angels, and now, despite our fall in Adam, He hath crowned us with glory and honour.

3. But let us take a sweeter view than that. Why was He chosen out of the people? Here, Christian: what dost thou think is the sweet reason for the election of thy Lord, He being one of the people? Was it not this — that He might be able to be thy brother, in the blest tie of kindred blood?

4. Christ was chosen out of the people that He might know our wants and sympathize with us.

III. HIS EXALTATION.

1. It was exaltation for the body of Christ to be exalted into union with the Divinity. That was honour which none of us can ever receive. Of no other man shall it be said that the Deity tabernacled in him, and that God was manifest in His flesh, seen of angels, justified of the spirit, and carried up to glory.

2. Christ was exalted by His resurrection. Out He came, and the watchmen fled away. Startling with glory, radiant with light, effulgent with divinity, He stood before them. Christ was then exalted in His resurrection.

3. But how exalted was He in His ascension! Up He climbs to that high throne, side by side with the Paternal Deity. "I have exalted one chosen out of the people."

4. The last exaltation of Christ which I shall mention is that which is to come, when He shall sit upon the throne of His Father David, and shall judge all nations.

( C. H. Spurgeon.)

People
David, Ethan, Psalmist, Rahab
Places
Jerusalem
Topics
Bestowed, Chosen, Crown, Exalted, Faithful, Godly, Hast, Holy, Laid, Lifting, Mighty, Ones, Placed, Saint, Saints, Sayest, Saying, Spakest, Speak, Spoke, Spoken, Spokest, Strength, Strong, Vision, Voice, Warrior, Yea
Outline
1. The psalmist praises God for his covenant
5. For his wonderful power
15. For the care of his church
19. For his favor to the kingdom of David
38. Then complaining of contrary events
46. He expostulates, prays, and blesses God.

Dictionary of Bible Themes
Psalm 89:1-37

     5089   David, significance

Psalm 89:19-29

     5849   exaltation

Psalm 89:19-37

     1680   types

Library
Continual Sunshine
'Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance.'--PSALM lxxxix. 15. The Psalmist has just been setting forth, in sublime language, the glories of the divine character--God's strength, His universal sway, the justice and judgment which are the foundation of His Throne, the mercy and truth which go as heralds before His face. A heathen singing of any of his gods would have gone on to describe the form and features of the god or goddess who
Alexander Maclaren—Expositions of Holy Scripture

December the Ninth National Blessedness
"Blessed is the people that know the joyful sound." --PSALM lxxxix. 1-18. Blessed is the people who love the sound of the silver trumpet which calls to holy convocation! Blessed is the people who are sacredly impatient for the hour of holy communion! Blessed is the people "in whose heart are the highways to Zion." And in what shall their blessedness consist? In illumination. "They shall walk, O Lord, in the light of Thy countenance." The favour of the Lord shall shine upon them when they walk
John Henry Jowett—My Daily Meditation for the Circling Year

September the Sixteenth the Steadfastness of the Lord
"My covenant shall stand fast." --PSALM lxxxix. 19-29. Such a divine assurance ought to make me perfectly quiet in spirit. Restlessness in a Christian always spells disloyalty. The uncertainty is born of suspicion. There is a rift in the faith, and the disturbing breath of the devil blows through, and destroys my peace. If I am sure of my great Ally, my heart will not be troubled, neither will it be afraid. And such a divine assurance ought to make me bold in will and majestic in labour. I ought
John Henry Jowett—My Daily Meditation for the Circling Year

The People's Christ
We do not believe that Israel or Judah ever had a better ruler than David; and we are bold to affirm that the reign of the man "chosen out of the people" outshines in glory the reigns of high-bred emperors, and princes with the blood of a score of kings running in their veins. Yea, more, we will assert that the humility of his birth and education, so far from making him incompetent to rule, rendered him, in a great degree, more fit for his office, and able to discharge its mighty duties. He could
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one
James Hudson Taylor—Separation and Service

A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something
Arno Gaebelein—The Lord of Glory

The City of God. Index of Subjects.
Abel, the relation of, to Christ, [1]299. See Cain. Abraham, the era in the life of, from which a new succession begins, [2]318; time of the migration of, [3]319, etc.; the order and nature of God's promises to, [4]320, etc.; the three great kingdoms existing at the time of the birth of, [5]321; the repeated promises of the land of Canaan made to, and to his seed, [6]321; his denial of his wife in Egypt, [7]322; the parting of Lot and, [8]322; the third promise of the land to, [9]322; his victory
St. Augustine—On Christian Doctrine In Four Books.

Unity of Moral Action.
CAN OBEDIENCE TO MORAL LAW BE PARTIAL? 1. What constitutes obedience to moral law? We have seen in former lectures, that disinterested benevolence is all that the spirit of moral law requires; that is, that the love which it requires to God and our neighbor is good-willing, willing the highest good or well-being of God, and of being in general, as an end, or for its own sake; that this willing is a consecration of all the powers, so far as they are under the control of the will, to this end. Entire
Charles Grandison Finney—Systematic Theology

Letter Lv. Replies to Questions of Januarius.
Or Book II. of Replies to Questions of Januarius. (a.d. 400.) Chap. I. 1. Having read the letter in which you have put me in mind of my obligation to give answers to the remainder of those questions which you submitted to me a long time ago, I cannot bear to defer any longer the gratification of that desire for instruction which it gives me so much pleasure and comfort to see in you; and although encompassed by an accumulation of engagements, I have given the first place to the work of supplying
St. Augustine—The Confessions and Letters of St

The Promised King and Temple-Builder
'And it came to pass that night, that the word of the Lord came unto Nathan, saying, 5. Go and tell My servant David, Thus saith the Lord, Shalt thou build Me an house for Me to dwell in! 6. Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 7. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded
Alexander Maclaren—Expositions of Holy Scripture

"He is the Rock, his Work is Perfect. For all his Ways are Judgment. A God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the rock, his work is perfect. For all his ways are judgment. A God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children. They are a perverse and crooked generation." "All his ways are judgment," both the ways of his commandments and the ways of his providence, both his word which he hath given as a lantern to men's paths, and his works among men. And this were the blessedness of men, to be found
Hugh Binning—The Works of the Rev. Hugh Binning

Atonement.
We come now to the consideration of a very important feature of the moral government of God; namely, the atonement. In discussing this subject, I will-- I. Call attention to several well-established principles of government. 1. We have already seen that moral law is not founded in the mere arbitrary will of God or of any other being, but that it has its foundation in the nature and relations of moral agents, that it is that rule of action or of willing which is imposed on them by the law of their
Charles Grandison Finney—Systematic Theology

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust,
Martin Luther—Epistle Sermons, Vol. II

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know
Thomas Watson—A Body of Divinity

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the
E. P. Barrows—Companion to the Bible

How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Firstborn.
"THE Firstborn" or "The Firstbegotten" is one of the names of our blessed Lord. It is applied to Him after His resurrection from the dead. As the Only Begotten He came into this world, the unspeakable gift of God to a lost and ruined world; after the accomplishment of His work on the cross He left the earth, He had created, as the Firstborn. As the Firstbegotten He is now in the highest heaven and as the Firstbegotten the Man of Glory He will be sent back to this earth and rule in power and glory.
Arno Gaebelein—The Lord of Glory

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there
Thomas Watson—A Body of Divinity

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