John Calvin Commentary Psalms 89:6

"For who in the skies can be compared unto Jehovah? Who among the sons of the mighty is like unto Jehovah," — Psalms 89:6 (ASV)

For who in the clouds can be compared to Jehovah? The prophet now proceeds to illustrate further what he had said respecting God’s wonders, and exclaims emphatically, Who in the clouds can be compared to God? The reason he speaks of the clouds, or heaven, is because, not surprisingly, nothing is to be found on the earth that can at all approach the glory of God.

Although man excels other living creatures, yet we see how contemptible and miserable his condition is, or rather, how full it is of shame and reproach. From this it follows that under heaven there is no excellence that can compete with that of God. But when we ascend to heaven, immediately filled with intense admiration, we conceive of a multitude of gods, which obscure the true God.

The last clause of the verse, in which it is said, that among the sons of the gods there is none like the true and only God, is an explanation of the first. The opinion of some, that by the clouds, or the heavens, is to be understood the sun, moon, and stars, is disproved by the context itself.

The point then is, that even in the heavens, God alone has the entire pre-eminence, having there no one as a companion or equal. The appellation the sons of the gods is here given to angels, because they neither originate from the earth, nor are clothed with a corruptible body, but are celestial spirits, adorned with a Divine glory.

It is not meant that they are a part of the Divine essence or substance, as some fanatics dream; but as God displays his power in them, this title is attributed to them to distinguish between their nature and ours. In short, although a greater majesty shines forth in the angels than in other creatures, at the contemplation of which we are filled with intense admiration, yet they do not come near God, so as to obscure and impair his glory by their excellence, or to share with him in the sovereignty of the universe. This is a point worthy of our careful attention; for, although God everywhere declares in his word that the angels are only his servants, and always ready to execute his commands, yet the world, not content with having only one God, forges for itself a countless number of deities.

To the same effect is the following verse, in which it is affirmed that God is very terrible in the assembly of the saints. In these words is censured that devilish superstition, to which almost all men are prone, of exalting angels beyond measure and without reason. But if the angels themselves tremble and are afraid before the Divine Majesty, why should they not be regarded as subjects and kept in their own rank, so that God alone may have the sovereignty entirely to himself?

Furthermore, when they are represented as around God, the meaning is that they surround his royal throne like bodyguards and are always ready to execute his commands.

In the subsequent verse, the same thing is repeated yet again: Who is a strong God as thou art? This is done so that at least the fear of the Divine Majesty may teach us to beware of robbing him of the honor that belongs to him.

However, so that we are not prevented by too much fear from approaching him, some portion of sweetness is intermingled with this description, when it is declared that his truth is to be seen round about him on all sides; by which we are to understand that God is always steadfast in his promises, and that whatever changes may happen, he nevertheless continues invariably true, both before and behind, on the right hand and on the left.