TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 89:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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! Psa 89:5; that is, "the glorious inhabitants of the upper world continually celebrate thy praises." Bless the Lord, you his angels, Psa 103:20. 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 (Psa 89:7): 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 10:3. Those only serve God acceptably who serve him with reverence and godly fear, Heb 12:28.
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, Psa 89:6. 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 40:25. This is insisted on again (Psa 89:8): 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 (Psa 89:9): 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 (Psa 89:10): 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, Psa 59:11. 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, Psa 65:12. 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, Psa 118:16.
(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!
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness. And listen how. If he frightens the sinner who persists in sins, he brings him to desperation and to the exhaustion of hope. If he blesses the righteous, he weakens the intensity of his virtue and makes him neglect his zeal, since he considers himself already blessed. For this reason he is merciful to the sinner and frightens the righteous. “For he is terrible to all who surround him.” And, “The Lord is good to the whole world.” “He is terrible,” David says, “to all who surround him.” And who are they but the saints? “For God,” David says, “who is glorified in the council of the saints, [is] great and terrible to all who surround him.” If he sees someone who has fallen, he extends a loving hand. If he sees someone standing, he brings fear on him. And this reveals righteousness and righteous judgment. He establishes the righteous one with fear, and he raises up the sinner with benevolence.
..."God is very greatly to be feared in the counsel of the righteous, and to be had in dread of all them that are round about Him" [Psalm 89:7]. God is everywhere; who therefore are round about Him, who is everywhere? For if He has some round about Him, He is represented as finite on every side. Moreover, if it is truly said to God and of God, "of His greatness there is no end;" who remain, who are round about Him, except because He who is everywhere, chose to be born of the flesh on one spot, to dwell among one nation, in one place to be crucified, from one spot to rise again and ascend into Heaven. Where He did this, the Gentiles are round about Him. If He remained where He did these things, He would not be "great, and be had in dread of all them that are round about Him;" but since He preached when there in such a manner as to send preachers of His own name through all nations over the whole world; by working miracles among His servants, He has become "great, and to be had in dread of all them that are round about Him."
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Summary
Psalms 89:7 profoundly articulates the absolute majesty and transcendent holiness of God, declaring that He is to be held in immense awe and deep reverence, both within the sacred assembly of His devoted people and by all beings who are in His immediate presence. This verse establishes a foundational truth regarding the Lord's incomparable nature, asserting that His glory demands a response of profound respect and humble adoration from all who draw near to Him, thereby highlighting the sanctity of corporate worship and the pervasive reality of divine glory.
Context
Literary Context
Psalm 89, a Maskil attributed to Ethan the Ezrahite, serves as a poignant theological reflection on God's covenant faithfulness, particularly His unconditional promises to David concerning an eternal dynasty and kingdom, as detailed in 2 Samuel 7:12-16. The psalm opens with an exuberant doxology (vv. 1-18) celebrating God's steadfast love (hesed) and unwavering character, establishing His cosmic power and moral perfection. Verse 7, situated within this initial section of praise, acts as a crucial theological anchor, underscoring the absolute holiness and transcendence of God before the psalm dramatically shifts into a lament (vv. 38-51), questioning why God appears to have abandoned His covenant promises in the face of national defeat and humiliation. By asserting God's unapproachable majesty and the profound reverence He commands, Psalm 89:7 sets the stage for the psalm's subsequent struggle, reminding the worshiper of God's exalted position even amidst the most perplexing trials and apparent divine silence.
Historical & Cultural Context
The "assembly of the saints" (Hebrew: qahal qedoshim) refers to the gathered congregation of Israel, likely in the context of temple worship, a national festival, or a solemn assembly. In ancient Israel, such gatherings were central to national and religious life, serving as occasions for covenant renewal, sacrifice, and instruction in the Law. The concept of God's tangible presence among His people, whether in the Tabernacle or the Temple, imbued these assemblies with immense sanctity, demanding a specific decorum, ritual purity, and profound reverence. The phrase "all them that are about him" extends beyond the earthly congregation, encompassing the heavenly host—angels and divine beings who surround God's throne, as depicted in prophetic visions like Isaiah 6:1-3 or Revelation 4:8. This dual reference underscores that God's holiness elicits awe from both earthly and heavenly realms, reflecting a worldview where the divine presence was palpable and awe-inspiring, requiring both ritual purity and a profound sense of humility from all who encountered it.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 89 and the broader Psalter. Firstly, it powerfully articulates the theme of God's Transcendent Holiness and Authority. The call for God to be "greatly to be feared" and "had in reverence" is not about terror, but profound awe and respect for His unique, incomparable nature and absolute sovereignty, a theme echoed in Psalm 99:5. Secondly, it highlights the theme of Corporate Worship and Communal Reverence. The "assembly of the saints" emphasizes that the proper response to God's majesty is not merely individual but a collective act of adoration and submission, reinforcing the sanctity and importance of the gathered community in acknowledging God's reign, a concept central to Israel's identity as God's chosen people. Lastly, the verse touches upon the theme of Divine Presence and Universal Awe. The extension of reverence to "all them that are about him" broadens the scope of God's glory, implying that all creation, especially those closest to Him, are compelled to acknowledge His unapproachable light and power, a theme found in descriptions of God's glory filling the earth in Isaiah 6:3.
Exposition and Analysis
Key Word Analysis
This term, a shortened form of ʼayil, denotes strength and might, often referring to the Almighty, but also capable of referring to any deity. Here, it specifically refers to the one true God, emphasizing His inherent power and supreme authority as the object of profound fear and reverence. It underscores His singular status as the mighty one worthy of such adoration.
This primitive root signifies "to fear," but in a theological context, it primarily conveys a profound sense of awe, reverence, and respect for God's majestic power, holiness, and moral perfection. It implies a recognition of His absolute sovereignty and an appropriate response of worship, submission, and obedience. This "fear of the Lord" is consistently presented in biblical wisdom literature as the beginning of knowledge and the foundation of a right relationship with God.
This primitive root means "to awe" or "to dread," and by extension, "to be feared" or "to be terrified." Its use in parallel with yârêʼ intensifies the meaning, emphasizing the deep, solemn respect and veneration due to God. It speaks to the overwhelming sense of majesty and unapproachability that God's presence evokes, demanding a humble and worshipful posture from all who are in His vicinity, whether earthly or heavenly beings.
Verse Breakdown
"God is greatly to be feared"
This opening declaration establishes the supreme nature of God. The adverb "greatly" (Hebrew: rab) intensifies the verb "feared," indicating that the awe and reverence due to God are not minimal or casual, but immense and profound. It speaks to His incomparable power, holiness, and transcendent glory, which naturally elicit a response of deep respect and solemnity from His creation. This is not a terror of punishment, but a holy dread of His absolute majesty.
"in the assembly of the saints"
This phrase specifies the primary context for this profound reverence. The "assembly of the saints" (Hebrew: çôwd qâdôwsh) refers to the gathered congregation of God's holy people, Israel, particularly in their corporate worship. This highlights that the awe of God is not merely an individual spiritual exercise but a collective imperative, where the community of believers unites to acknowledge His sovereignty and holiness, underscoring the sanctity and importance of communal worship and the unique privilege of God's people to gather in His presence.
"and to be had in reverence of all [them that are] about him."
This concluding clause broadens the scope of God's demanded reverence. "All them that are about him" (Hebrew: çâbîyb) extends the requirement of awe beyond the earthly congregation to include all beings who are in His presence or have a close relationship with Him. This can encompass heavenly beings (angels, seraphim) who attend to God's throne, as well as those on earth who draw near to Him in faith and service. It underscores that God's intrinsic holiness and majesty command universal awe from all creation, especially those who are privileged to be in His immediate sphere, whether in earthly worship or heavenly adoration.
Literary Devices
Psalm 89:7 employs several literary devices to convey its powerful message. The primary device is Parallelism, specifically synonymous parallelism, where "greatly to be feared" in the first clause is echoed and reinforced by "to be had in reverence" in the second. This repetition of similar ideas with different phrasing intensifies the emphasis on the profound awe due to God, underscoring the depth and breadth of the reverence He commands. Furthermore, the verse utilizes a form of Expansion or Broadening Scope, moving from the specific "assembly of the saints" to the more general "all them that are about him." This progression suggests that God's majesty is recognized not only in formal worship gatherings but by all beings, both earthly and heavenly, who are in His presence, creating a sense of the pervasive and inescapable nature of God's glory, demanding reverence from every corner of creation that encounters Him.
Theological and Thematic Connections
This verse underscores a foundational biblical truth: God's inherent holiness and transcendence demand an appropriate response of profound awe and reverence from His creation. It articulates that the "fear of the Lord" is not a terror of punishment, but a deep, worshipful respect born from understanding His infinite power, purity, and moral perfection. This reverence is particularly emphasized in the context of corporate worship, where the gathered community collectively acknowledges God's supreme authority, but it extends to all who are in His presence, whether human or angelic. This concept of holy fear is a prerequisite for true knowledge, wisdom, and a right relationship with God, shaping both individual piety and communal devotion, and leading to obedience and trust.
Reflection and Application
Psalm 89:7 offers a timeless challenge for believers today, calling us to re-evaluate our posture before God, both individually and corporately. It compels us to move beyond a casual or overly familiar approach to the divine and to cultivate a deep, abiding sense of awe for God's infinite holiness, power, and majesty. In our personal devotion, this means approaching prayer, Bible study, and meditation with a profound awareness of who God is, recognizing that we are engaging with the Creator of the universe, the One who is "greatly to be feared." In corporate worship, it calls us to treat the gathering of believers as a sacred space where God's presence is uniquely honored, demanding our focused attention, sincere participation, and humble reverence. Our lives, since God is "about" us always, should consistently reflect this reverence, influencing our actions, words, and thoughts, knowing that we are perpetually in His glorious presence. This holy fear transforms us, leading to genuine worship, humble obedience, and a deeper understanding of God's character and His will for our lives.
Questions for Reflection
FAQ
What does it mean for God to be "greatly to be feared" in this verse?
In biblical language, particularly in the Old Testament, "fear" (Hebrew: yârêʼ) when applied to God, rarely means terror in the sense of being scared of harm or punishment. Instead, it signifies a profound sense of awe, reverence, and respect for God's immense power, absolute holiness, and unchallengeable authority. It is a recognition of His transcendent majesty that leads to worship, obedience, and humble submission, rather than dread. This "fear of the Lord" is consistently presented as the beginning of wisdom and the foundation for a right relationship with Him. It acknowledges God's incomparable nature and our proper place as His creatures, inspiring adoration and a desire to please Him.
Christ-Centered Fulfillment
Psalms 89:7, with its emphasis on God being "greatly to be feared" and "had in reverence," finds its ultimate fulfillment and clearest expression in Jesus Christ. While the Old Testament assembly encountered God's presence through the Tabernacle, Temple, and the Law, often through mediating priests and sacrifices, the New Testament reveals that God's ultimate presence and glory are embodied in His Son. Jesus is the radiance of God's glory and the exact imprint of His nature, the One through whom we can truly approach God with both reverence and confidence. The awe inspired by God's holiness in the "assembly of the saints" is now directed towards Christ, for in Him "all the fullness of God was pleased to dwell" (Colossians 1:19). The heavenly beings who are "about him" now worship the Lamb who was slain, recognizing His worthiness to receive "power and wealth and wisdom and might and honor and glory and blessing!" (Revelation 5:11-12). Through Christ's atoning work, believers are no longer kept at a distance by fear but are invited into God's presence as adopted children, empowered by the Spirit, to worship Him in spirit and truth (John 4:23-24). Our reverence for God is now inextricably linked to our adoration of Christ, who perfectly reveals the Father and makes true, intimate, yet awe-filled, communion possible, allowing us to "approach God's throne of grace with confidence" (Hebrews 4:16).