Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
-Development of the original promise to David, already alluded to in Psalms 89:3-4 as the central ground of the psalm. First in Psalms 89:19-29 God is represented as having promised perpetual deliverance from foes to David, and so to David's people: also special sonship, universal dominion, and perpetuity of his seed and throne. Then the objection is met, that this promise my become void through the unfaithfulness of the seed of the anointed: nay, the promise is unconditional; sins will indeed entail chastisements, but will not cause utter withdrawal of the Lord's loving-kindness and faithfulness (Psalms 89:30-37).
Verse 19. Then thou spakest in vision. "Then" - namely, when thou didst make that covenant which was revealed by "vision" (the very same word as in 2 Samuel 7:17) to Nathan, and imported by Nathan to David (2 Samuel 7:5-16).
To thy Holy One. So the majority of MSS. and the Masora. "Thy holy one" is David, to whom really the vision given to Nathan concerning him was addressed. Hence, the fact that God uses the third person speaking of David does not prevent that words should be considered as addressed to David himself. But all the old versions, and many MSS. collated by Kennicott and DeRossi, which Hengstenberg follows, read 'thy holy ones' [inserting the Hebrew letter]. The covenant was intended not, only for David, but for the people also, God's 'holy ones,' even as He is "the Holy One of Israel" (2 Samuel 7:10). It is the people who complain that God's covenant is failing, and therefore pray Him to keep His promise. David is nowhere addressed throughout. The revelation through Nathan in Psalms 89:19-20 here goes back to what had taken place long ago, the first choice of David by Samuel; and in Psalms 89:22 the promise for the future resting upon the original choice. So in the original passage (2 Samuel 7:8; 2 Samuel 7:12-13).
Thus the sense of God's address to his earthly 'congregation of holy ones' (as before He is spoken of in relation to His heavenly 'congregation of holy ones,' Psalms 89:5; Psalms 89:7) is, 'I have for your sakes laid help on a mighty hero' (2 Samuel 17:10), namely, David, my "chosen'' one. The objection to this reading is that in 2 Samuel 7:8, from which the verse here is derived, the address is to DAVID, not to the people.
Moreover, in Psalms 89:3-4, which is the epitome of this whole section concerning the covenant, David is directly addressed by God, "I have sworn UNTO DAVID my servant," "thy seed will I establish forever," etc. In either case, whether the address be to 'the holy ones,' the 'nation holy' by consecration to God (Exodus 19:6; Isa I have sworn anything unto him, I have sworn this. The Septuagint, Vulgate, Ethiopic, Arabic, and Chaldaic support the English version.
By my holiness - (Psalms 60:6). To profane the covenant would be to profane my own holiness, my essential attribute.
Verse 36. And his throne as the sun before me. His throne shall endure fore ever, as being always in my presence, and under the protection of my face shining upon it.
Verse 37. It shall be established for ever as the moon - (Psalms 72:5; Psalms 72:7.)
And (as) a faithful witness in heaven - literally, 'in the cloud' or 'sky' (Psalms 89:6): not the rainbow: nor the moon, as Hengstenberg: but God is witness to and attests His own oath (Psalms 89:35). Translate, 'and the witness in the sky is faithful.' So Job 16:19, "Behold, my witness is in heaven, and my record is on high" - namely, God. So the Arabic.