Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!

and thy justice, O God, even to the highest great things thou hast done: O God, who is like to thee?

And thy righteousness, O God, reacheth on high, thou who hast done great things: O God, who is like unto thee?

And Thy righteousness, O God, is unto the heights, Because Thou hast done great things, O God, who is like Thee?

And thy righteousness, O God! is very high. [1] Some connect this verse with the preceding, and repeating the verb I will declare, as common to both verses, translate, And I will declare thy righteousness, O God! But this being a matter of small importance, I will not dwell upon it. David prosecutes at greater length the subject of which he had previously spoken. In the first place, he declares that the righteousness of God is very high; secondly, that it wrought mightily; and, finally, he exclaims in admiration, Who is like thee? It is worthy of notice, that the righteousness of God, the effects of which are near to us and conspicuous, is yet placed on high, inasmuch as it cannot be comprehended by our finite understanding. Whilst we measure it according to our own limited standard, we are overwhelmed and swallowed up by the smallest temptation. In order, therefore, to give it free course to save us, it behoves us to take a large and a comprehensive view -- to look above and beneath, far and wide, that we may form some due conceptions of its amplitude. The same remarks apply to the second clause, which makes mention of the works of God: For thou hast done great things. If we attribute to his known power the praise which is due to it, we will never want ground for entertaining good hope. Finally, our sense of the goodness of God should extend so far as to ravish us with admiration; for thus it will come to pass that our minds, which are often distracted by an unholy disquietude, will repose upon God alone. If any temptation thrusts itself upon us, we immediately magnify a fly into an elephant; or rather, we rear very high mountains, which keep the hand of God from reaching us; and at the same time we basely limit the power of God. The exclamation of David, then, Who is like thee? tends to teach us the lesson, that we should force our way through every impediment by faith, and regard the power of God, which is well entitled to be so regarded, as superior to all obstacles. All men, indeed, confess with the mouth, that none is like God; but there is scarce one out of a hundred who is truly and fully persuaded that He alone is sufficient to save us.

Footnotes

1 - "Usque in excelsum." -- Lat "Est eslevee jusques en haut." -- Fr. "d mrvm, ad marom -- is up to the exalted place, -- reaches up to heaven The mercy of God fills all space and place It crowns in the heavens what it governed upon earth." -- Dr Adam Clarke

Thy righteousness also, O God, is very high - See the notes at Psalm 36:5. The purpose of the psalmist is to exalt that righteousness as much as possible, and he, therefore, compares it with that which is high - the heavens - the highest thing of all. The literal rendering would be, "even to the high," or the height; that is, to the highest place. The passage is designed to express his confidence in God, in the infirmities and troubles which he must expect to come upon him with advancing years.
Who hast done great things - In his work of creation; in his providence; in his manifested mercy toward his people. He had done things so great as to show that he could protect those who put their trust in him.
O God, who is like unto thee! - Who can be compared to thee! See the notes at Psalm 35:10. Compare the notes at Isaiah 40:18. See also Psalm 89:8; Exodus 15:11; 2-Samuel 7:22.

Thy righteousness - is very high - עד מרום ad marom - is up to the exalted place, reaches up to heaven. The mercy of God fills all space and place. It crowns in the heavens what it governed upon earth.
Who hast done great things - גדלות gedoloth. Thou hast worked miracles, and displayed the greatest acts of power.
Who is like unto thee! - מי כמוך mi camocha. God is alone, - who can resemble him? He is eternal. He can have none before, and there can be none after; for in the infinite unity of his trinity he is that eternal, unlimited, impartible, incomprehensible, and uncompounded ineffable Being, whose essence is hidden from all created intelligences, and whose counsels cannot be fathomed by any creature that even his own hand can form. Who is Like Unto Thee! will excite the wonder, amazement, praise, and adoration of angels and men to all eternity.

Thy (n) righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!
(n) Your just performance of your promise.

Thy righteousness also, O God, is very high,.... Or, "unto the place on high" (f); it reaches unto heaven, as the mercy, truth, and faithfulness of God, are said to do, Psalm 36:5. The righteousness of Christ is accepted of with God the Father in heaven; it is in Christ, who is there at the right hand of God; and it is higher and infinitely above any righteousness of a creature, angel's or man's;
who hast done great things; in nature, in forming the world out of nothing, and in upholding all creatures in their beings; in providence, in governing the world, and ordering all things in it for the best, and to answer the wisest purposes; in grace, in the salvation of lost sinners by Christ; in the justification of them by his righteousness; and in the atonement and pardon of their sins, through his blood and sacrifice; in the regeneration of them by his grace; in making and performing exceeding great and precious promises, and in giving them eternal life;
O God, who is like unto thee? either for greatness or goodness; for power or for mercy; for justice, truth, and faithfulness; for the perfections of his nature, or the works of his hands; and to be praised, reverenced and adored, as he is; see Psalm 89:6.
(f) "usque in excelsum", Pagninus, Montanus, Gejerus; "in altum usque", Junius & Tremellius, Piscator.

is very high--distinguished (Psalm 36:5; Isaiah 55:9).

The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Psalm 71:19-21 being subordinate to עד־אגיד in Psalm 71:18, וצדקתך is coupled by close connection with בגורתך. Psalm 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Psalm 36:6., Psalm 57:11). The cry כמוך מי, as in Psalm 35:10; Psalm 69:9, Jeremiah 10:6, refers back to Exodus 15:11. According to the Chethb, the range of the poet's vision widens in Psalm 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Psalm 60:5; Psalm 85:7; Deuteronomy 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Psalm 85:7 (cf. Psalm 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Luke 8:31, by Syr. tehūmā') are, like the gates of death (Psalm 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Psalm 78:41; Psalm 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jeremiah 50:29; Jeremiah 51:5), and that after the example of Isaiah. In Psalm 71:23, Psalm 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested.
(Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).)
The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.

Very high - Most eminent.