first Pharaoh of the twenty-second (Bubastic) dynasty, marched against Jerusalem with a large army gathered together out of many nations, conquered the fortified cities of Judah, and spoiled the Temple and Palace, even carrying away with him the golden shields of Solomon - a circumstance which the history bewails in a very especial manner. At that time Shemaiah preached repentance, in the time of the greatest calamity of war; king and princes humbled themselves; and in the midst of judgment Jerusalem accordingly experienced the gracious forbearance of God, and was spared. God did not complete his destruction, and there also again went forth דברים טובים, i.e., (cf. Jos 23:14; Zec 1:13) kindly comforting words from God, in Judah. Such is the narrative in the Book of Kings (1Ki 14:25-28) and as supplemented by the chronicler (2Ch 12:1-12).
During this very period Psalms 89 took its rise. The young Davidic king, whom loss and disgrace make prematurely old, is Rehoboam, that man of Jewish appearance whom Pharaoh Sheshonk is bringing among other captives before the god Amun in the monumental picture of Karnak, and who bears before him in his embattled ring the words Judhmelek (King of Judah) - one of the finest and most reliable discoveries of Champollion, and one of the greatest triumphs of his system of hieroglyphics.[1]
Ps. 89 stands in kindred relationship not only to Ps 74, but besides Psa 79:1-13, also to Ps 77-78, all of which glance back to the earliest times in the history of Israel. They are all Asaphic Psalms, partly old Asaphic (Ps 77, Ps 78), partly later ones (Ps 74, Psa 79:1-13). From this fact we see that the Psalms of Asaph were the favourite models in that school of the four wise men to which the two Ezrahites belong.
Verses 1-4
The poet, who, as one soon observes, is a חכם (for the very beginning of the Psalm is remarkable and ingenious), begins with the confession of the inviolability of the mercies promised to the house of David, i.e., of the הסדי דוד הנּאמנים, Isa 55:3.[2]
