Exegetical and Hermeneutical Commentary of Psalms 89:5
And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
5. The heavens, in contrast to the earth, include the whole celestial order of being. Cp. Psa 19:1; Psa 50:6.
thy wonders ] The word in the Heb. is in the singular. It denotes not the wondrousness of God in the abstract, but His wonderful course of action regarded as a whole, of which His ‘wonderful works’ are the several parts. The word conveys the idea of what is mysterious, supernatural, divine. (See on Psa 71:17.) It is especially appropriate here, since the choice of David was a factor in the great plan which was to be consummated in the mystery of the Incarnation. Cp. Isa 9:6.
thy faithfulness &c.] Yea, thy faithfulness in the assembly of the holy ones. It is not the congregation of Israel, but ‘the company of heaven’ that is meant, as in Job 5:1; Job 15:15, where we have the same parallel between ‘heavens’ and ‘holy ones.’ Holy themselves, as supernatural beings (though only relatively holy, Job 15:15), they best know the absolute holiness of God and can praise Him most worthily (Isa 6:3), as they watch the revelation of His wisdom in the unfolding of His purposes of grace (Eph 3:10).
Fuente: The Cambridge Bible for Schools and Colleges
5 7. Jehovah’s incomparableness is ever being celebrated in heaven. The angelic beings, “who best can tell,” as standing nearest to the throne of God, and partaking most of His nature, know that there is none like Him. (Cp. Milton, Par. Lost, Book 89:160, ff.).
Fuente: The Cambridge Bible for Schools and Colleges
5 18. The adoring recital of God’s attributes which follows here has a twofold purpose in relation to the subject of the Psalm. It is a plea with God, and it is an encouragement to Israel. His omnipotence guarantees His ability, His faithfulness is the pledge of His will, to perform His promises to David.
Fuente: The Cambridge Bible for Schools and Colleges
And the heavens shall praise thy wonders, O Lord – That is, the inhabitants of heaven shall find new occasion for praise in the faithfulness evinced in carrying out the promise to David, and in the marvelous things which will occur under that promise, and in its accomplishment. If we suppose that this promise embraced the Messiah and his reign, then we shall see what new occasions the angels would find for praise – in the incarnation of the Redeemer, and in all that would be accomplished by him.
Thy faithfulness also in the congregation of the saints – In the assembly of the holy ones; that is, the angels. In their songs of praise, this will be among the things which will fill them with joy. The idea is, that the inhabitants of the heavens – the holy angels – would take a deep interest in the fulfillment of this promise, as it would furnish new manifestations of the character of God. Compare Rev 5:11-14; 1Pe 1:12.
Fuente: Albert Barnes’ Notes on the Bible
Psa 89:5
And, the heavens shall praise Thy wonders, O Lord.
The wondrousness of God
I. His wonderfulness is the inspiration of universal worship. Awe, reverence, amazement, enter into the highest worship, but these could not exist if the object were fully comprehended.
II. His wonderfulness is seen in his faithfulness. How wonderful that He has remained unaltered and unalterable amidst all the changes of nature, all the revolutions of millenniums! Faithful ever, to Himself and His word, no swerving from His promises, no deviations from His plans.
III. His wonderfulness is manifest in his absolute incomparableness. (Isa 40:18; Deu 33:29; Psa 53:10; Psa 71:19.) (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. The heavens shall praise thy wonders] The works that shall be wrought by this descendant of David shall be so plainly miraculous as shall prove their origin to be Divine: and both saints and angels shall join to celebrate his praises.
Thy faithfulness also] All thy promises shall be fulfilled; and particularly and supereminently those which respect the congregation of the saints-the assemblies of Christian believers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The heavens, i.e. the inhabitants of heaven, the holy angels, as Job 15:15; who clearly discern and constantly adore thy mercy and faithfulness, when men upon earth are filled with doubts and perplexities about it.
Thy faithfulness also; understand, shall be praised, out of the foregoing clause; which supplements are most usual in Scripture, as hath been already showed by divers instances.
In the congregation of the saints; either, first, Of thy saints upon earth in their public assemblies; who always acknowledge and celebrate thy truth, although they cannot always discern the footsteps of it. Or rather, secondly, Of the angels of heaven, of whom he speaks in the foregoing clause; who are oft called saints or holy ones, as Deu 33:2; Job 15:15; Dan 4:13,17; 8:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the heavens shall praise thy wonders, O Lord,…. Which, by a prosopopceia, may be understood of the heavens literally, in the same sense as other inanimate creatures praise the Lord, Ps 148:3, or mystically of the church, consisting of heaven born souls, and whose doctrines and ordinances are from heaven; or of the apostles, as Jerom, who had their ministry, mission, commission, and gifts, from thence; or rather of the angels, the inhabitants of heaven, who praise the Lord for his wonderful works of nature, providence, and grace, Ps 148:2, particularly they admire and praise the wonderful work of redemption “that wonderful thing of thine” m, as the word may be rendered, being in the singular number: the person of the Redeemer is wonderful, and that is his name; his incarnation is a most amazing thing, it is the great mystery of godliness; and the redemption wrought out by him is the wonder of men and angels: when he appeared in the world, the angels of God worshipped him; at his birth, they sung glory to God in the highest; and the mysteries of his grace are what they look into with wonder and praise, Heb 1:6,
thy faithfulness also in the congregation of the saints; i.e. is praised there; which Aben Ezra and Kimchi interpret of the angels also, who are called saints, De 33:2, of which there is a congregation, even an innumerable company, Re 19:6, these not only admire and praise the wonderful works of the Lord, but his perfections also; and particularly his faithfulness in the execution of promises and threatenings, Re 7:11, but rather holy men are meant, such as are called to be saints, and are gathered together in a Gospel church state, designed by a congregation of them, among and by whom the truth and faithfulness of God, as well as his lovingkindness and mercy, are spoken of with the highest commendation, Ps 40:9.
m “mirabile tuum”, Pagninus, Montanus, Cocceius, Gerjus; “mirabile apus tuum”, Junius Tremellius “illud miraculum tuum”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
At the close of the promises in Psa 89:4-5 the music is to become forte. And attaches itself to this jubilant Sela. In Psa 89:6-19 there follows a hymnic description of the exalted majesty of God, more especially of His omnipotence and faithfulness, because the value of the promise is measured by the character of the person who promises. The God of the promise is He who is praised by the heavens and the holy ones above. His way of acting is , of a transcendent, paradoxical, wondrous order, and as such the heavens praise it; it is praised ( , according to Ges. 137, 3) in the assembly of the holy ones, i.e., of the spirits in the other world, the angels (as in Job 5:1; Job 15:15, cf. Deu 33:2), for He is peerlessly exalted above the heavens and the angels. , poetic singular instead of (vid., supra on Psa 77:18), which is in itself already poetical; and , not, as e.g., in Isa 40:18, in the signification to co-ordinate, but in the medial sense: to rank with, be equal to. Concerning , vid., on Psa 29:1. In the great council (concerning , of both genders, perhaps like , vid., on Psa 25:14) of the holy ones also, Jahve is terrible; He towers above all who are about Him (1Ki 22:19, cf. Dan 7:10) in terrible majesty. might, according to Psa 62:3; Psa 78:15, be an adverb, but according to the order of the words it may more appropriately be regarded as an adjective; cf. Job 31:34, , “when I feared the great multitude.” In Psa 89:9 He is apostrophized with as being the One exalted above the heavens and the angels. The question “Who is as Thou?” takes its origin from Exo 15:11. is not the construct form, but the principal form, like , , , , and is a Syriasm; for the verbal stem Syr. hsan is native to the Aramaic, in which Syr. hasna’ = . In , what God is is reduced to the briefest possible expression (vid., Psa 68:19). In the words, “Thy faithfulness compasseth Thee round about,” the primary thought of the poet again breaks through. Such a God it is who has the faithfulness with which He fulfils all His promises, and the promises given to the house of David also, as His constant surrounding. His glory would only strike one with terror; but the faithfulness which encompasses Him softens the sunlike brilliancy of His glory, and awakens trust in so majestic a Ruler.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Divine Power and Justice; The Glory of God Celebrated. | |
5 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. 6 For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD? 7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. 8 O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? 9 Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. 10 Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm. 11 The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. 12 The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name. 13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand. 14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
These verses are full of the praises of God. Observe,
I. Where, and by whom, God is to be praised. 1. God is praised by the angels above: The heavens shall praise thy wonders, O Lord! v. 5; that is, “the glorious inhabitants of the upper world continually celebrate thy praises.” Bless the Lord, you his angels, Ps. ciii. 20. The works of God are wonders even to those that are best acquainted and most intimately conversant with them; the more God’s works are known the more they are admired and praised. This should make us love heaven, and long to be there, that there we shall have nothing else to do but to praise God and his wonders. 2. God is praised by the assemblies of his saints on earth (praise waits for him in Zion); and, though their praises fall so far short of the praises of angels, yet God is pleased to take notice of them, and accept of them, and reckon himself honoured by them. “Thy faithfulness and the truth of thy promise, that rock on which the church is built, shall be praised in the congregation of the saints, who owe their all to that faithfulness, and whose constant comfort it is that there is a promise, and that he is faithful who has promised.” It is expected from God’s saints on earth that they praise him; who should, if they do not? Let every saint praise him, but especially the congregation of saints; when they come together, let them join in praising God. The more the better; it is the more like heaven. Of the honour done to God by the assembly of the saints he speaks again (v. 7): God is greatly to be feared in the assembly of the saints. Saints should assemble for religious worship, that they may publicly own their relation to God and may stir up one another to give honour to him, and, in keeping up communion with God, may likewise maintain the communion of saints. In religious assemblies God has promised the presence of his grace, but we must also, in them, have an eye to his glorious presence, that the familiarity we are admitted to may not breed the least contempt; for he is terrible in his holy places, and therefore greatly to be feared. A holy awe of God must fall upon us, and fill us, in all our approaches to God, even in secret, to which something may very well be added by the solemnity of public assemblies. God must be had in reverence of all that are about him, that attend him continually as his servants or approach him upon any particular errand. See Lev. x. 3. Those only serve God acceptably who serve him with reverence and godly fear, Heb. xii. 28.
II. What it is to praise God; it is to acknowledge him to be a being of unparalleled perfection, such a one that there is none like him, nor any to be compared with him, v. 6. If there be any beings that can pretend to vie with God, surely they must be found among the angels; but they are all infinitely short of him: Who in the heaven can be compared with the Lord, so as to challenge any share of the reverence and adoration which are due to him only, or to set up in rivalship with him for the homage of the children of men? They are sons of the mighty, but which of them can be likened unto the Lord? Nobles are princes’ peers; some parity there is between them. But there is none between God and the angels; they are not his peers. To whom will you liken me, or shall I be equal? saith the Holy One, Isa. xl. 25. This is insisted on again (v. 8): Who is a strong Lord like unto thee? No angel, no earthly potentate, whatsoever, is comparable to God, or has an arm like him, or can thunder with a voice like him. Thy faithfulness is round about thee; that is, “thy angels who are round about thee, attending thee with their praises and ready to go on thy errands, are all faithful.” Or, rather, “In every thing thou doest, on all sides, thou approvest thyself faithful to thy word, above whatever prince or potentate was.” Among men it is too often found that those who are most able to break their word are least careful to keep it; but God is both strong and faithful; he can do every thing, and yet will never do an unjust thing.
III. What we ought, in our praises, to give God the glory of. Several things are here mentioned. 1. The command God has of the most ungovernable creatures (v. 9): Thou rulest the raging of the sea, than which nothing is more frightful or threatening, nor more out of the power of man to give check to; it can swell no higher, roll no further, beat no harder, continue no longer, nor do any more hurt, than God suffers it. “When the waves thereof arise thou canst immediately hush them asleep, still them, and make them quiet, and turn the storm into a calm.” This coming in here as an act of omnipotence, what manner of man then was the Lord Jesus, whom the winds and seas obeyed? 2. The victories God has obtained over the enemies of his church. His ruling the raging of the sea and quelling its billows was an emblem of this (v. 10): Thou hast broken Rahab, many a proud enemy (so it signifies), Egypt in particular, which is sometimes called Rahab, broken it in pieces, as one that is slain and utterly unable to make head again. “The head being broken, thou hast scattered the remainder with the arm of thy strength.” God has more ways than one to deal with his and his church’s enemies. We think he should slay them immediately, but sometimes he scatters them, that he may send them abroad to be monuments of his justice, Ps. lix. 11. The remembrance of the breaking of Egypt in pieces is a comfort to the church, in reference to the present power of Babylon; for God is still the same. 3. The incontestable property he has in all the creatures of the upper and lower world (Psa 89:11; Psa 89:12): “Men are honoured for their large possessions; but the heavens are thine, O Lord! the earth also is thine; therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us. The world and the fulness thereof, all the riches contained in it, all the inhabitants of it, both the tenements and the tenants, are all thine; for thou hast founded them,” and the founder may justly claim to be the owner. He specifies, (1.) The remotest parts of the world, the north and south, the countries that lie under the two poles, which are uninhabited and little known: “Thou hast created them, and therefore knowest them, takest care of them, and hast tributes of praise from them.” The north is said to be hung over the empty place; yet what fulness there is there God is the owner of it. (2.) The highest parts of the world. He mentions the two highest hills in Canaan–“Tabor and Hermon” (one lying to the west, the other to the east); “these shall rejoice in thy name, for they are under the care of thy providence, and they produce offerings for thy altar.” The little hills are said to rejoice in their own fruitfulness, Ps. lxv. 12. Tabor is commonly supposed to be that high mountain in Galilee on the top of which Christ was transfigured; and then indeed it might be said to rejoice in that voice which was there heard, This is my beloved Son. 4. The power and justice, the mercy and truth, with which he governs the world and rules in the affairs of the children of men, Psa 89:13; Psa 89:14. (1.) God is able to do every thing; for his is the Lord God Almighty. His arm, his hand, is mighty and strong, both to save his people and to destroy his and their enemies; none can either resist the force or bear the weight of his mighty hand. High is his right hand, to reach the highest, even those that set their nests among the stars (Amo 9:2; Amo 9:3; Oba 1:4); his right hand is exalted in what he has done, for in thousands of instances he has signalized his power, Ps. cxviii. 16. (2.) He never did, nor ever will do, any thing that is either unjust or unwise; for righteousness and judgment are the habitation of his throne. None of all his dictates or decrees ever varied from the rules of equity and wisdom, nor could ever any charge God with unrighteousness or folly. Justice and judgment are the preparing of his throne (so some), the establishment of it, so others. The preparations for his government in his counsels from eternity, and the establishment of it in its consequences to eternity, are all justice and judgment. (3.) He always does that which is kind to his people and consonant to the word which he has spoken: “Mercy and truth shall go before thy face, to prepare thy way, as harbingers to make room for thee–mercy in promising, truth in performing–truth in being as good as thy word, mercy in being better.” How praiseworthy are these in great men, much more in the great God, in whom they are in perfection!
Fuente: Matthew Henry’s Whole Bible Commentary
5. And the heavens shall praise thy wondrous work. The prophet, having spoken of God’s covenant, even as faith ought to begin at the word, now descends to a general commendation of his works. It is, however, to be observed, that when he treats of the wonderful power of God, he has no other end in view than to exalt and magnify more highly the holiness of the covenant. He exclaims, that this is the God who has rightful claims to be served and feared, who ought to be believed, and upon whose power the most unhesitating confidence may be reposed. The words wondrous work, in the first clause, I would therefore limit to the power which God displays in preserving and maintaining his Church. The heavens, it is true, are most excellent witnesses and preachers of God’s wonderful power; but from attending to the scope of the passage, it will be still more evident, that the encomiums here pronounced have all a special reference to the end of which I have spoken. Some interpreters judiciously explain the word heavens, of the angels, among whom there is a common joy and congratulation in the salvation of the Church. This interpretation is confirmed from the last clause of the verse, in which it is asserted, that God’s truth will be celebrated in the congregation of the saints There is no doubt, that the same subject is here prosecuted, and that by the word truth, it is intended to signalise the remarkable deliverances by which God had manifested his faithfulness to the promises made to his servants.
Fuente: Calvin’s Complete Commentary
(5) The heavens.Having repeated the Divine promise, the poet appeals to nature and history to confirm his conviction of the enduring character of the truth and grace of God. The heavens are witnesses of it as in Psa. 1:4; Psa. 1:6; Psa. 97:6.
Shall praise.The present tense would be better.
Wonders.In the original the word is singular, perhaps as summing up all the covenant faithfulness as one great display of wonder.
Saints.Here, apparently, not spoken of Israel, but of the hosts above. (See next verse; comp. Job. 4:18; Job. 15:15 for the same term, holy ones, for angels.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. The heavens Here to be understood as the abode of God and his angels, and by metonomy put for the inhabitants of heaven, the angels and saints. From this to Psa 89:14 the perfections of God are confessed, and illustrated by allusions to nature and to history.
Thy faithfulness in the congregation of the saints That is, the holy beings in heaven shall celebrate the “faithfulness” of God toward his Church. The idea is parallel to Eph 3:10
Fuente: Whedon’s Commentary on the Old and New Testaments
How beautiful again is this transition to the church. It is as if the church had said, Is Jehovah so gracious, so abundant in mercy, and truth? then let the heavens above declare thy wonders, and let thy saints below repeat the song of redemption throughout the earth. And agreeably to this, we find angels celebrating redemption, and both at the birth of Christ, and at the return of Christ after redemption-work was finished, shouting their hallelujahs. Rev 5:9 ; Luk 2:13-14 ; Psa 24:7-8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 89:5 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Ver. 5. And the heavens shall praise thy wonders ] Heb. thy miracle, viz. in their circumgyration (which showeth a first mover), in their embroidery, influences, &c., yielding matter and occasion of praise. And thus, All thy works praise thee, O Lord; but thy saints bless thee, Psa 145:10 . And so by heavens here we may understand the angels of heaven (as they are called, Mat 24:36 ), as by the congregation of saints the Church universal in heaven and earth, by whom God is highly praised for the covenant of grace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 89:5-10
5The heavens will praise Your wonders, O Lord;
Your faithfulness also in the assembly of the holy ones.
6For who in the skies is comparable to the Lord?
Who among the sons of the mighty is like the Lord,
7A God greatly feared in the council of the holy ones,
And awesome above all those who are around Him?
😯 Lord God of hosts, who is like You, O mighty Lord?
Your faithfulness also surrounds You.
9You rule the swelling of the sea;
When its waves rise, You still them.
10You Yourself crushed Rahab like one who is slain;
You scattered Your enemies with Your mighty arm.
Psa 89:5-10 This strophe has two themes.
1. YHWH is the leader of the angelic council (Psa 89:5-8)
a. the heavens – personified angelic council, Psa 89:5 a
b. the assembly of the holy ones, Psa 89:5 b – BDB 874 construct BDB 872
c. the sons of gods, Psa 89:6 – BDB 119 construct BDB 42, see notes at Psa 29:1; Psa 82:1
d. the council of the holy ones, Psa 89:7 a – BDB 691 construct BDB 872
e. all those who are around Him, Psa 89:7 b
f. for a good discussion of the Hebrew terminology see Millard Erickson, Christian Theology, 2nd ed., p. 412
2. YHWH as creator (i.e., over watery chaos) and holy warrior for Israel (i.e., over Egypt and Canaan, Psa 89:9-10)
There are two Special Topics that help clarify the use of son
1. SPECIAL TOPIC: THE SON OF GOD
2. Special Topic: The Sons of God (Genesis 6)
Also note the excellent article in NIDOTTE, vol. 1, pp. 671-677, esp. 676.
Psa 89:5 the heavens This is either
1. a personification of
a. earth
b. God’s abode (parallel to who in the skies)
2. another way to refer to the angelic council (see note above)
O Lord Notice the number of names/titles for Deity in this strophe.
1. Lord, Psa 89:2; Psa 89:5-6 (twice), 8 – YHWH
2. God, Psa 89:7 – El
3. God of hosts, Psa 89:8 – Eloah Sabaoth
4. O mighty Lord, Psa 89:8 – Yah (cf. Psa 68:4); the adjective mighty (BDB 340) is found only here in the OT
Psa 89:6-8 These questions are often used in two senses.
1. an affirmation of monotheism, see Special Topic: Monotheism
2. a way of depreciating the pagan idols (possibly Psa 82:1)
Psa 89:8 Your faithfulness also surrounds You This phrase is difficult to understand. Some possibilities:
1. faithfulness is like a robe wrapped about YHWH
2. He is faithful in all things (TEV)
3. He is constant (NJB, i.e., to His word)
Psa 89:10 Rahab This (BDB 923) can refer to
1. watery chaos monster (cf. Psa 74:12-17, i.e. Babylonian creation accounts, see my notes online on Intro. to Genesis 1-11)
2. Egypt (i.e., it’s defeat by YHWH and the exodus, cf. Isa 51:9-11)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
saints = holy ones, or angels. See preceding line, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 89:5-18
Psa 89:5-18
GOD’S GRACIOUS MERCIES EXTOLLED
“And the heavens shall praise thy wonders, O Jehovah;
Thy faithfulness also in the assembly of the holy ones.
For who in the skies can be compared unto Jehovah?
Who among the sons of the mighty is like unto Jehovah,
A God very terrible in the council of the holy ones,
And to be feared above all them that are round about him?
O Jehovah God of hosts,
Who is a mighty one, like unto thee, O Jehovah?
And thy faithfulness is round about thee.
Thou rulest the pride of the sea:
When the waves thereof arise, thou stillest them.
Thou hast broken Rahab in pieces, as one that is slain;
Thou has scattered thine enemies with the arm of thy strength.
The heavens are thine, the earth also is thine:
The world and the fulness thereof, thou hast founded them.
The north and the south, thou hast created them:
Tabor and Herman rejoice in thy name.
Thou hast a mighty arm;
Strong is thy hand and high is thy right hand.
Righteousness and justice are the foundations of thy throne:
Lovingkindness and truth go before thy face.
Blessed is the people that know the joyful sound:
They walk, O Jehovah, in the light of thy countenance.
In thy name do they rejoice all the day;
And in thy righteousness are they exalted.
For thou art the glory of their strength;
And in thy favor our horn shall be exalted.
For our shield belongeth unto Jehovah;
And our king to the Holy One of Israel.”
The poetry here is highly imaginative, having a single design, namely, that of extolling the Majesty and Power of God.
“The assembly of the holy ones” (Psa 89:5). “This is a frequent term in the Old Testament as a reference to Israel as God’s Old Testament church.
“Among the sons of the mighty” (Psa 89:6). This refers to the mighty men of earth, its kings, rulers and dictators. “The mighty” in this passage cannot refer to angels, because angels do not reproduce themselves and therefore have no `sons.’
“The council of the holy ones” (Psa 89:7). This imagery here is that of a great legislative body, such as a congress, but the figure of speech cannot be pressed beyond the picture of God’s being surrounded in heaven by the “living creatures” before the throne and the countless hosts of mighty angels. In no sense whatever, is there any kind of “council” with whom God has any need either to discuss or consult regarding his plans, or from whom he has any need to seek approval of his holy purposes.
“Thou rulest the pride of the sea” (Psa 89:9). Some scholars find references here to mythological stories of ancient times; but there is no need to import anything like that into this text. The miracle of the Red Sea Crossing, continually in the mind of every Israelite, would have been instantly remembered upon the reading of a verse like this.
“Thou hast broken Rahab in pieces” (Psa 89:10). “Rahab here is a well-known scriptural reference to Egypt, as in Psa 87:4. Righteousness and justice are the foundation of thy throne (Psa 89:14). Heb 1:8-9, while not a direct quotation, certainly has the same message as this.
“Our shield belongeth unto Jehovah” (Psa 89:18). This was a popular conceit of Israel. Their true and only shield was “God”; and their wicked monarchy, at the time of writing this psalm, was in the act of demonstrating to all Israel that it was not the “perfect system” they had imagined when they demanded that God allow it. The Holy Spirit overruled the psalmist’s words here, so that they are indeed true. Not merely Israel’s king but everything in heaven and upon earth belongs to God; however the psalmist might have been thinking that their earthly monarchy itself was some kind of “shield” for Israel. That myth would perish in the person of Zedekiah.
AN ELABORATION OF GOD’S PROMISE TO DAVID
The next nineteen verses are given over to a rehearsal of God’s promises to David through Nathan in 2 Samuel 7. With true poetic license the psalmist also embellished and extended them.
“The first ten verses of this section pertain particularly to David; and the last nine are applicable to the Davidic dynasty.
E.M. Zerr:
Psa 89:5. David now writes of God in the second person. The heavens shall praise the Lord in the same sense as was said in Psa 19:1. Thy faithfulness refers to God’s promises which he has always kept and always will.
Psa 89:6. There is only one word in the Old Testament for heaven, whether the 1st, 2nd or 3rd one is meant. However, no man anywhere can be compared to God, hence the word here can be applied to the three heavens. This verse is the basis of part of a familiar church hymn which says: “Whom have I on earth beside Thee? Whom in heaven but Thee?” The implied answer to the questions is in this passage.
Psa 89:7. Feared is from ARATS which Strong defines by, “to awe or dread.” Reverenced is from the noted YAM which Strong defines by, “to fear; morally to revere.” Since both words are used in the same sentence, the distinction between them should be observed. The first means that men should be afraid to do wrong and thus bring down upon them the wrath of God. The second means that God should be respected for his great goodness to the children of men.
Psa 89:8. Hosts means an army or other group of strong men. See the comments at Psa 86:12 for the distinctive meaning of Lord God. Verse 9. God’s power over the sea was demonstrated when he brought the children of Israel safely through it. See cases in Exodus 14 and Jonah 1.
Psa 89:10. Rahab is a poetical name of Egypt. The verse refers to the victory which God gave the Israelites over Egypt in the time of Moses and Aaron.
Psa 89:11. The heavens are the 1st and 2nd heavens in the material universe. God created them and can justly claim them as his own. World is from TEBEL and defined as follows: “the earth (as moist and therefore inhabited); by extension the globe; by implication its inhabitants.” –Strong. The verse as a whole embraces the same Idea as expressed in Gen 1:1, referring to the various parts of the universe.
Psa 89:12. Coming to consideration of the material earth, David specifies its divisions north and south, also some of its mountains; Tabor and Hermon. Shall rejoice means that rejoicing will be caused by the blessings brought through these creations.
Psa 89:13. Arm figuratively means strength, and hand means the art of using that strength. High is thy right hand means that things done by the hand of God are right and also that they are high in their classification. Psa 89:14. Justice is defined in the lexicon as “the right,” and judgment is defined as “a verdict.” Habitation is from an original that is defined “a fixture, i.e. a basis.” The whole clause, therefore, means that the throne of God is a fixed place where right verdicts are rendered. Mercy AND truth is a phrase that is very significant. God never extends mercy to a person unless it can be in accordance with truth.
Psa 89:15. Blessed or happy are they who know or who accept the joyful sound. It means the sound coming from the source described in the preceding verse. To walk . . . the light means about the same as the teaching in 1Jn 1:7.
Psa 89:16. To rejoice in the name of the Lord means to have joy because of what that name brings to one who may wear it. True exaltation comes through a righteous life. It was in view of that principle that Jesus said what he did in Mat 23:12.
Psa 89:17. This means that righteous people glory in the strength that comes from the Lord. Paul said he gloried in the cross of Christ. (Gal 6:14.) When horn is used figuratively it means power or influence. All true power must come from God.
Psa 89:18. There is perfect safety in the Lord. This is because he is our king and hence can reign for the benefit of the subjects of the kingdom.
Fuente: Old and New Testaments Restoration Commentary
heavens: Psa 19:1, Psa 50:6, Psa 97:6, Isa 44:23, Luk 2:10-15, Eph 3:10, 1Pe 1:12, Rev 5:11-14, Rev 7:10-12
in the congregation: Psa 89:7, Deu 33:2, Dan 7:10, 2Th 1:7, Heb 12:22, Heb 12:23, Jud 1:14, Jud 1:15, Rev 19:1-6
Reciprocal: Exo 15:11 – fearful 1Ch 16:29 – the glory 1Ch 16:31 – Let the heavens Psa 89:1 – thy faithfulness Psa 89:2 – faithfulness Psa 108:4 – thy mercy Psa 111:1 – assembly Psa 148:1 – Praise ye the Lord Psa 149:1 – in the congregation Act 2:11 – wonderful
Fuente: The Treasury of Scripture Knowledge
89:5 And the {e} heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
(e) The angels will praise your power and faithfulness in delivering your Church.
Fuente: Geneva Bible Notes
2. The character of God 89:5-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
These verses exalt the uniqueness of Yahweh. Ethan praised Him for His attributes (Psa 89:5-8) and works (Psa 89:9-14). Outstanding among His attributes are His faithfulness and His might. The "holy ones" (Psa 89:7) are the angels. The works he cited were subduing the flood, defeating Egypt (Rahab, cf. Psa 87:4) at the Exodus, and creating the heavens and earth. He personified Mt. Tabor and Mt. Hermon rejoicing in God’s great power.
"Tabor and Hermon are possibly paired as works of God which praise Him in different ways: the lowly Tabor (1,900 ft.) by its history, as the scene of Deborah’s victory, and the giant Hermon (9,000 ft.) by its physical majesty. The Creator’s hand is both strong and high (13)." [Note: Kidner, Psalms 73-150, p. 321.]