The Almighty Power of God’s Voice in His Word.

A psalm of David, the writing of which may have been occasioned by a terrible thunderstorm, but the description of which goes beyond the natural plane to show the power of the voice of God in overcoming even the mightiest forces and people of the world and making them serve His purposes.

v. 1. Give unto the Lord, O ye mighty, literally, “sons of gods,” that is, the rulers, the governments of the world, give unto the Lord glory and strength, offering Him this tribute as the King of kings and Lord of lords.

v. 2. Give unto the Lord the glory due unto His name, to the revelation of His divine majesty and power; worship the Lord in the beauty of holiness, in holy attire, as priests clothed for the ministry and worship of Jehovah, ready to give Him homage and to exalt Him. And now David shows how the Word of God, His mighty voice, works such a feeling of homage and devotion in the hearts of men.

v. 3. The voice of the Lord is upon the waters, the voice of Jehovah, thundering mightily, over the vapors of the clouds, with their heavy load of water; the God of glory thundereth; the Lord is upon many waters, the heavy, lowering clouds of the advancing storm being indicated. But David, in the voice of the thunder, always has the Word of the Lord in mind.

v. 4. The voice of the Lord is powerful; the voice of the Lord is full of majesty, going forth invested with these qualities, Heb 4:12.

v. 5. The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon, the mighty giants of the forests being laid low before the storm wind, just as many a wise and mighty person in this world has been overcome by the Word of Jehovah.

v. 6. He maketh them also to skip like a calf, the mighty forests waving and bowing in the wind; Lebanon and Sirion like a young unicorn, like the young of the wild oxen or buffaloes, Sirion being Mount Hermon, the loftiest peak in the eastern range of Lebanon.

v. 7. The voice of the Lord divideth the flames of fire, the lightning preceding the thunder cutting through the air like immense sparks of fire; even so does the Word of the Lord burn in the hearts of men with a mighty, devouring, and sustaining flame.

v. 8. The voice of the Lord shaketh the wilderness, the mighty thunder making the mighty wilderness tremble as in an earthquake; the Lord shaketh the wilderness of Kadesh, that of the Arabian Desert west of Edom, in whose desolate regions such a storm makes an unusual impression of grandeur. Thus the Word of Jehovah arouses men everywhere, especially when they behold the Desire of the Nations in the Gospel, Hag 2:6.

v. 9. The voice of the Lord maketh the hinds to calve, in a premature delivery, brought on by the terror of the storm, and discovereth the forests, stripping them bare, the very peelings of the bark being taken off by the lightning. And in His Temple, in the great palace of His might, both on earth and in heaven, doth every one speak of His glory, crying out, Glory and majesty to God alone for the revelation of His almighty power and mercy!

v. 10. The Lord sitteth upon the flood, He sat upon the throne of His judgment when He condemned the godless world and punished the wicked through the catastrophe of the Flood; yea, the Lord sitteth King forever, and all those who haughtily reject His Word will feel the power of His anger.

v. 11. The Lord will give strength unto His people, sustaining His own children, those united with Him in true fellowship, Isa 45:24; the Lord will bless His people with peace, with the peace of God, which passes all understanding. as given through the glorious Gospel of God’s mercy in Christ Jesus, Php_4:7 . “How impressive the closing words of this psalm! They are arched as a rainbow above it. The beginning of the psalm shows us the heavens open and the throne of God in the midst of angelic songs of praise, and the close of the psalm shows us on earth, in the midst of the angry voices of Jehovah shaking all things, His people victorious and blessed with peace. ‘Glory in the highest’ is the beginning, and ‘Peace on earth’ is the end. ” (Delitzsch. )

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS is a psalm of praise to God, and at the same time one intended to comfort and cheer his people. It consists of three parts:

(1) An introduction (Psa 29:1, Psa 29:2), in which “the sons of the mighty” are called upon to praise and worship God;

(2) a main body, in which the might of God is set forth by the description of a thunderstorm (Psa 29:3-9); and

(3) an application (Psa 29:10, Psa 29:11), in which the people are called upon to see in the power and majesty of God, as placed before them, a ground for confidence in his ability to save and protect them. The authorship of David is not questioned. The psalm forms a portion of the synagogue service on the first day of the Feast of Pentecost.

Psa 29:1

Give unto the Lord, O ye mighty; literally, ye sons of the mighty. It is disputed who are meant. Most commentators suggest the holy angels (Rosenmuller, Hengstenberg, ‘Speaker’s Commentary,’ ‘ Four Friends,’ Professor Alexander, Cheyne, etc.); but some think the heathen (Michaelis, Kay); and others, the mighty ones of the earth generally (Koster), to be meant. Give unto the Lord glory and strength; i.e. praise his Name, ascribe to him glory and strength and every other excellency.

Psa 29:2

Give unto the Lord the glory due unto his Name (comp. Psa 96:8); literally, the glory of his Name; i.e. the glory properly belonging to it. Worship the Lord in the beauty of holiness (comp. Psa 96:9). This is generally explained as an exhortation to worship God in beautiful vestments, or with all the accessories of a beautiful ceremonial; but Dr. Alexander rightly questions whether the Beauty inherent in holiness itself is not meant. The apostle speaks of “the ornament of a meek and quiet spirit” (1Pe 3:4). And in goodness and holiness of every kind there is a sweetness and grace which may well be called “beauty,” seeing that it has a close analogy with the beautiful in external nature and in art. The Greeks expressed physical beauty and moral perfection by one and the same term .

Psa 29:3

The voice of the Lord is upon the waters. The description of God’s might in the thunderstorm now begins with one of the sudden transitions which David loves. “The voice of the Lord”already identified with the thunder in Psa 18:13is suddenly heard muttering in the height of heaven, “upon the waters;” i.e. the waters stored in the clouds that float on high in the air. The God of glorythe God set forth in Psa 18:1, Psa 18:2thundereth. It is he himself, according to the psalmist, no minor agent. The Lord (Jehovah) is upon the many (or, great) waters (comp. Job 37:2-5 and Psa 18:7-14).

Psa 29:4

The voice of the Lord is powerful; literally, in power, or with power (LXX; ). The voice of the Lord is full of majesty; literally, in majesty, or with majesty. Two somewhat distant crashes, each louder than the preceding one, are thought to be representedthe storm sweeping on, and gradually drawing nearer and more near.

Psa 29:5

The voice of the Lord breaketh the cedars. At length down swoops the hurricanewind and rain and forked flashes of lightning all blended together, and violently tearing through the forest. The tall cedarsthe pride and glory of Syria and Palestineare snapped like reeds, and fall in a tangled mass. The Lord, who erstwhile “planted them” (Psalm cir. 16), now breaketh the cedars of Lebanonbreaketh and destroyeth them in his fury. Such storms, though rare in Palestine and Syria, are sometimes witnessed; and descriptions have been given by travellers which bear out this one of David.

Psa 29:6

He maketh them also to skip like a calf (comp. Psa 18:7). As the thunder crashes and rolls and reverberates among the mountains, it seems as though the mountains themselves shook, and were moved from their places. This is expressed with extreme vividness, though no doubt with truly Oriental hyperbole, in the present passage. Lebanon and Sirion like a young unicorn; rather, like a young wild ox. Lebanon and Sirion, or Hermon (Deu 3:9), are the two principal mountains of Palestine, Hermon being visible throughout almost the whole extent of the Holy Land, and Lebanon enjoying a commanding position beyond Galilee to the north. The storm which shook these lofty mountain-tracts would indeed be a manifestation of power,

Psa 29:7

The voice of the Lord divideth the flames of fire; rather, the voice of the Lord heweth out flames of fire. The poet describes the appearances of things, not the actual reality. To him it seems as if the thunder, rolling along the sky, hewed out a chasm in the clouds, from which the forked lightning issued.

Psa 29:8

The voice of the Lord shaketh the wilderness; yea, the Lord shaketh the wilderness of Kadesh. Kadesh seems to be mentioned as lying at the opposite extremity of Palestine from Lebanon and Hermon, so that the storm is made, by a magnificent hyperbole, to extend over the entire Holy Land, from the far north to the extreme south, and to embrace at once the lofty mountain-chains which are rather Syrian than Palestinian, the hills and valleys of Palestine proper, and the arid region of the south where Judaea merges into Arabia.

Psa 29:9

The voice of the Lord maketh the hinds to calve. Plutarch says, “Shepherds accustom their flocks in a thunderstorm to keep together, and put their heads in the same direction; for such as are left alone and separated from the rest through terror cast their young” (‘Sympos.,’ Quest. 2.). And Pliny, “Solitary sheep cast their lambs in thunderstorms; the remedy is to keep the flock together, since it helps them to have company.” A traveller in South Africa observes, “In Bechuanaland, when there are heavy thunderstorms, the antelopes flee in consternation; and the poor Bechuanas start off on the morning following such a storm in quest of the young which have been cast through horror”. And discovereth the forests; or, strippeth the forests. Denudes them of their leaves and branches. And in his temple doth every one speak of his glory; i.e. his grand temple, or palace (heykal), of heaven and earth. In this temple “every one,” or rather everything, all that is in it. is continually speaking of his glory (literally, “says, Glory!”).

Psa 29:10

The Lord sitteth upon the flood. Most moderns translate, “The Lord sat (as King) at the Flood,” and understand by “the Flood” the great Noachian Deluge (Rosenmuller, Hengstenberg, Kay, Revised Version). Some, however, regard this as a forced and unnatural interpretation (Bishop Horsley, ‘ Four Friends,’ ‘Speaker’s Commentary’), and think the flood accompanying the storm just described (Psa 29:3-9), or floods and inundations generally, to be meant. It is difficult to decide between the two interpretations. Yea, the Lord sitteth King for ever. As God has sat as King in the past, whether at the great Deluge or at any other flood or floods, so will he ever “sit as King” in the future.

Psa 29:11

The Lord will give strength unto his people. The Lord, who shows his strength in the thunderstorm, will be able, and assuredly will be willing, to “give strength to his people”to impart to them some of that power and might which he so abundantly possesses. Then they, partaking in his strength, need not fear the attacks of any adversaries. Struggle and contention will, by his good providence, be one day brought to an end; and ultimately the Lord will bless his people with peacewill give them the “rest which remaineth to the people of God” (Heb 3:9), the perfect peace which “passeth all understanding” (Php 4:7).

HOMILETICS

Psa 29:2

The beauty of holiness.

To every devout Israelite Jerusalem was “the perfection of beauty,” “the joy of the whole earth” (Psa 48:2; Psa 50:2); because the temple of the Lord was there. Its gorgeous ritual, white-robed priests and Levites, choral psalms, clangour of trumpets, harps, cymbals, all seemed the highest ideal of worship, the very visible “beauty of holiness.” To all this we may well see an allusion in these words. Hence the Revisers put in the margin, “holy array;” and some even render, “holy vestments.” But the Hebrew word is not “vestments,” but “splendour” or “majestic adornment.” And it is not to priests and Levites these words are spoken, but to angels (Psa 29:1; Psa 89:6); and in Psa 96:9 to the “kindreds of the people” (Revised Version), q.d. all the families of mankind. Therefore we recognize a higher, more spiritual meaning, of which all the glory of temple-worship was a faint shadow. To perceive “the beauty of holiness,” we must first know what holiness really means.

I. WHAT IS HOLINESS? The Bible gives a triple answerthree steps, from the lowest to the loftiest views, from ritual to spiritual, from spiritual to Divine. Holiness is

(1) consecration to God;

(2) likeness to God;

(3) God’s own nature.

1. Consecrationdedication, or devotion to God. In this sense, things, places, times, ceremonies, as well as persons, are continually spoken of in the Old Testament as “holy to the Lord.” The ground round the burning bush was holy (Exo 3:5), as long as God’s presence was manifested there. So was the place where, for the time, the tabernacle was pitched. When the bush ceased to burn; when the cloud rose from the tabernacle, and Israel marched to a new resting-place,the wild creatures roamed over those spots as common ground. The notion of indelible sanctity communicated by ceremonies is foreign to the Bible; things, places, etc; were holy because actually employed in God’s service. No pains were spared to impress the idea that nothing is too pure or good to give to God. The victims must be without blemish; vessels, of precious material and perfect workmanship; bread, unleavened; altar, built of whole stones; priests, free from all bodily defect; the very clothes of worshippers washed clean. Yet upon the tabernacle, the vessels, the priests, the people, must be sprinkled the blood of atonement. The lesson was that even our holiness is stained with sin in God’s all-searching eyes (Heb 9:14, Heb 9:23; Heb 10:19; 1Jn 1:7-9).

2. Likeness to God is the higher, deeper view of holiness, to which all these forms of outward holiness were designed to lead. Before a single rite was enacted, or Aaron consecrated, the people were told to be “a kingdom of priests, a holy nation” (Exo 19:6). Again and again, like a trumpet-peal or a minster bell, sounds out the great command, “Be ye holy; for I am holy.” The teaching of the New Testament cannot go beyond this (1Pe 1:16). There are those who tell us that the Old Testament ideas of holiness were not moral or spiritual, but ritual and external. This text confutes them. Could any Israelite be so dull as not to see that all this outward ceremonial was meant to inspire deep reverence, profound worship, in thinking and speaking of God, and drawing men to him; but that God’s holiness which he was bidden to imitate, must be personal purity, righteousness, goodness; and that to be truly holy, we must be like God (comp. Isa 6:1-6)?

3. Therefore our highest idea of holiness is thisIt is God‘s own character. Thought cannot soar above this. Uninspired human thought has never risen so high. The Bible idea of Divine holinessperfect moral and spiritual excellenceas much excels all heathen religious teaching as noontide, twilight. It is summed up in 1Jn 1:5; 1Jn 3:8.

II. THE BEAUTY OF HOLINESS MUST, LIKE TRUE HOLINESS ITSELF, BE SPIRITUAL, INWARD. Yet also manifest; for beauty is something we can behold, if not with the eyes, with the mind. Not a beauty we confer, by clothing, adorning, materializing the spiritual; but a beauty it confers on us, by purifying and exalting. If the heart be consecrated, the life that flows from it will be beautiful. All the outward beauty of God’s works is a parable of loveliness of character and soul. Sunbeams are not so bright as loving smiles; the rose and the lily are less lair than modesty and innocence; the gorgeous sunset less grandly beautiful than the calm evening of a holy life.

REMARKS.

1. The perfect “beauty of holiness” is seen in the Lord Jesus; at once the Revelation and the Reflection of God’s character in human nature”Immanuel.”

2. This beauty can be truly seen only by those whose eyes are opened (Joh 1:14 contrasted with Isa 53:1-12 :27).

3. The life of every Christian ought to be beautiful. (Mat 5:16.)

HOMILIES BY C. CLEMANCE

Psa 29:1-11

The glorious sceptre of universal power.

There are many productions of poets and poetesses, celebrating the grandeur of nature, and the glory of God as manifested in the works of his hands; but there are none which, even in a poetical point of view, surpass those in Job 26:1-14; Job 28:1-28; Job 38:1-41.; Isa 40:1-31.; Psa 104:1-35; Psa 19:1-14; Psa 147:1-20; and that in the psalm before us now, which rises to the very noblest heights of Hebrew poetry, in its symmetry and grandeur. Bishop Perowne (who acknowledges his obligations to Ewald therein) has a most interesting introduction to this psalm, in which he points out the beauty of its structure, as in its grand description of a tempest it shows the storm at its height of majesty, and then in its subsidence to comparative calm. And, verily, even on this lower ground of poetic beauty, he would be by no means to be envied who could read it without a strange commingling of rapture, wonder, and awe. We seem to hear the roll of the ocean, to listen to the pealing thunder, to watch the flash of the lightning, the crashing of the trees of the forest, the heaving of the mountains, as if they were loosed from their foundations by an earthquake, Lebanon and Sirion leaping as wild creatures free from all restraint. But while it is to the descriptions of all this grandeur and majesty that some expositors chiefly call our attention, neither nature’s grandeur nor majesty is the main topic of the psalm. By no means; but rather the glory of HIM whose dominion extendeth over all! In the eye of the psalmist, all the forces of nature are under one sceptre; that sceptre is wielded by one hand; that hand is moved by one heart, even that of our redeeming God. Such is the theme before us.

I. HERE POWER IN VARIED MANIFESTATIONS IS TRACED TO ONE SOURCE. There are five thoughts which are presented cumulatively.

1. Power in nature‘s works and wonders specially as shown in storm and tempest, lightning and thunder, earthquake and mountain wave. Note: The larger our knowledge of natural science, the more capable shall we be of discoursing with interest, delight, and profit to others on these “wonderful works of God.”

2. Power in providential administration. (Psa 147:10.) “The Lord sat enthroned at the flood.” This word rendered “flood” is the one applied to the Deluge of Noah, and only so applied. Hence it seems to include the specific thought that over and above all merely natural disclosures of power, there is a moral enthronement, whereby natural phenomena are made subservient to moral ends. Not only is every atom kept in harness, but the collocation of atoms is subsidiary to the discipline of souls.

3. There is gracious loving-kindness towards his own people. (Psa 147:11.) “His people.” There are those in the world marked off from the rest by tokens known to God alone. They are his, having “made a covenant with him by sacrifice” (Psa 50:5). And with reference to them, there is a grace marvellous in its tenderness. The same Being who can thunder most loudly can also whisper most sweetly, and can also give out blessings to his own.

(1) Strength (cf. Isa 40:31; 2Co 12:9; Psa 27:14).

(2) Peace. While the fiercest storm is raging without, God can and does give us peace within; a peace which becomes richer and fuller, till it is exceedingly abundant “above all we can ask or think.” It is “the peace of God, passing all understanding” (Joh 14:27; Php 4:6, Php 4:7; Rom 5:1; Eph 2:14).

4. He who thus rules in nature, providence, grace, is the everlasting King. (Psa 147:10.) “King for ever! ‘The sceptre of universal power will never drop from his hands, nor will he ever transfer it to another (Psa 97:1). The hand that upholds all will never become weary. The eye that watches all will never droop with fatigue. The arms that clasp believers in their embrace will never relax their hold. The voice that whispers, “Peace!” will never be stilled in death. The love that enriches with blessing will never be chilled. “King for ever!”

5. He who is this everlasting King is our redeeming God. The usual term for God as the God of nature is “Elohim” (Gen 1:1). But here we are reminded that the God who thunders in the heavens and controls the swelling seas; that he who guides the forked lightning, is “Jehovah,” the “I am that I am,” the Lord who has thus revealed himself to his people as their God. And the great Ruler of nature is he who exercises loving-kindness, righteousness, and judgment in the earth, in order that he that glorieth may glory in the Lord.

II. SUCH THOUGHTS OF GOD MAY WELL EVOKE GRATEFUL SONG. They know not how much of gladness and inspiration they lose who cannot see God everywhere. To see law everywhere and God nowhere would be enough to crush us. To see God everywhere working by law inspires rest and joy: our “Father is at the helm.” Note: Since we have such disclosures of God, we have:

1. Unity in diversity. The seemingly complicated question of” the origin of force ” is settled once for all by the man who sees God. And this privilege is reserved for “the pure in heart” (Mat 5:8).

2. Since one God is over all, natural phenomena as well as providential incident may be made fuel for the religious life. A thunderstorm may aid worship.

3. Since one Being is the Origin of all kinds of force, prayer for natural blessings and temporal mercies is perfectly reasonable; e.g. prayer for rain. It is quite true that prayer and rain lie in totally distinct spheres. But since the same Being who hears one sends the other, the spheres find their unity at his throne.

4. Since the God who governs all is One whom we know, we may read and sing of glory under all circumstances and everywhere. (Psa 147:9.) “In his temple every whir of it uttereth glory; “or, “In his temple every one says, Glory!” Yes; we may triumph everywhere since our God is “King for ever!”

5. Holy awe may well combine with triumph, and loyalty with praise. For God “sits enthroned”such is the sublime figure suggested here. And “his people” though we are by grace, his absolute sovereignty must never be forgotten by us (Psa 147:2); ever must we give unto the Lord “the glory due unto his Name,” and “worship the Lord in the beauty of holiness”in holy attire, even in the “fine linen which is the righteousness of saints” (Rev 19:8), “having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb 10:22).

6. Amid all natural convulsions and national upheavings, let confidence and hope remain undisturbed. “King for ever!” Then, however gloomy the outlook of events, nothing can happen beyond the bounds of Divine control, nothing which he cannot make subservient to the inbringing of his everlasting kingdom. “Therefore will not we fear, though the earth be removed, and the mountains be carried into the midst of the sea” (Psa 46:2).C.

HOMILIES BY W. FORSYTH

Psa 29:1-11

The works and the Word of God

should not be separated. They are both revelations, and the one is necessary to the right interpretation of the other. If we study God’s works by themselves, we are apt to forget God’s Word, and so forget God himself. If, on the other hand, we confine ourselves to God’s Word, we are in danger of falling into a similar errorthat of forgetting God’s presence in his works, and so turning the world without us into a world without God. The psalmist shows us a more excellent way. “The occasion of this psalm is a thunderstorm; but it does not limit itself to the external natural phenomenon, but in it perceives the self-attestation of the God of redemptive history” (Delitzsch). If Psa 8:1-9. should be read at night when the sky is bright with stars, and Psa 19:1-14. by day when the sun is high in the heavens, this should be studied in the gloom of the storm, when the lightnings flash and the thunders roll, and the terrors of the Lord are on every side. It is then we can realize its deep grandeur and beauty, and feel its power to bring us nearer God.

1. The first thing is that we should take the right standpoint. “Not to the earth confined ascend to heaven.” We must rise above the things seen, above the various forces working around us, above the mere reasonings and imaginations of our own hearts. We must take our place by the side of the highest, “the God-like ones,” “the sons of the mighty”the angels, who are in truest sympathy with God. It is as we hear with their ears, and see with their eyes, and enter into fellowship with them in mind and spirit, that we can truly behold Jehovah’s glory, and fitly sing his praise (Psa 19:1).

2. The true spirit with which to contemplate the magnificent spectacle is reverence and trust (Psa 19:2). Thus prepared, we are able to recognize God‘s presence. A “voice” implies a speaker. Behind all the glory of visible and natural things there is the glory of God. He is the Force of all forces, and the Life of all life. The man of science may see nothing in the thunderstorm but cold material law, and the savage may recognize only a mysterious power which fills his soul with fear and trembling; but if we are of the same spirit as the psalmist, we can rise from the seen to the unseen, and acknowledge the presence and the glory of God.

3. Further, we are able to confess with humility and awe the supreme majesty of God. The storm in progress witnesses to his eternal power and Godhead. We behold his glory as the Lord of heaven and earth. We see him not only as the Lord of the “waters,” but of the dry land; not only of “the cedars,” but of all living creatures; not only of the children of men, but of all the host of heaven (Psa 19:3-9).

4. Lastly, we are able to rejoice in God as our God, the supreme Object of our fear and love. The psalm ends as it began, with God. At the beginning we are raised from earth to heaven, and in the close we have heaven brought down to earth. It is as we ascend with Christ to God that God will descend with Christ to us. Thus we are enabled to confide in God as our almighty King and our gracious Redeemer. “The Lord will give strength unto his people.” These are the two great blessings of salvation. “Strength” we have lost through sin; but it is recovered through Christ. God’s people are strong to do, to suffer, and to endure, to overcome evil and daily to perform their vows in the service or’ their Lord (Php 4:13). God’s people have “peace “that inner harmony and calm which results from oneness with God. Amidst all the stress and struggle of life, though there should come wars and famines and pestilences, when men’s hearts are failing them for fear, they are able to say “It is the Lord!” He will keep us from evil; he will bless us with strength and with peace.W.F.

Psa 29:11

The priestly benediction

(Num 6:22-27) may be said to be summed up in these two things, “strength” and “peace.“ Together they make up all that is needed for daily life. When man goes forth in the morning to his work (Psa 104:23), what he requires is “strength,” that he may be able to do the will of God. When the evening comes, what he needs is “peace”the rest and content of the heart in God. The two things cannot be separated. It is in the measure we use aright the “strength” God gives that we can have “peace.” If we are unfaithful, if we alienate to selfish and unworthy purposes the “strength” which should have been wholly devoted to God, we mar our “peace.” David has taught us the secret (Psa 119:165), and David’s Son and Lord has made the truth still plainer (Joh 15:10). “His people.” There is nothing arbitrary in this. In one sense all are God’s people, for he is the Maker of all. Then in the higher sense all may become God’s people if they so choose. But besides, the blessings of “strength” and “peace” can only be received by such as are in a fit state to receive them. There are blessings that are common. There are other blessings that are of a nobler kind, and are necessarily limited to those who can receive them (2Co 2:11, 2Co 2:12). The delights of art and science and literature are for those who have a certain preparedness. So it is in spiritual things. We must be weak before we are strong. We must be of one mind with God in Christ before we can have peace (Rom 5:1; Joh 14:27).W.F.

HOMILIES BY C. SHORT

Psa 29:1-11

The thunderstorm.

Compare this with the nineteenth and eighth psalmsall nature psalms. This is a wonderful description of a thunderstorm.

I. THE OMNIPOTENCE OF GOD IN NATURE INSPIRES THE DEVOUT MIND WITH THE SPIRIT OF WORSHIP. Inspires the common mind with fear. The scientific mind with inquiry. Inflames the imagination of the poetic mind. But fills the devout mind with the spirit of worship of the great invisible Creator. “Give unto the Lord the honour [or, ‘glory’] due unto his Name.” Every manifestation of God is interesting to the religious man.

II. THAT THE DEVOUT MAN SEEKS FOR SYMPATHY AND FELLOWSHIP IN HIS WORSHIP. (Psa 29:1, Psa 29:2.) He calls upon the whole invisible world of the sons of God to give glory to God in the “beauty of holiness,” or in holy apparel, i.e. dressed as priests in spotless attire.

1. Human praise is poor and inadequate. And he would have the angelic choir give full-voiced utterance to God’s glory in higher strains than he could reach.

2. The spirit of worship brings man into closer sympathy with his fellow-man. Hence the necessity of public worship, because all our best emotions become deepened when shared with others. We are made for fellowship in all the highest good of life.

III. THE GOD WHO IS MIGHTY IN NATURE WILL GIVE STRENGTH UNTO HIS PEOPLE. The crashing thunderstorm which awakens fear in ordinary minds awakens trust and confidence in the devout mind.

1. He who by his might raises the storm will give strength to the weak and persecuted. He sits above the storm, is Master and King over it; and he sits above the storms of the mind and heart, to control them.

2. lie who quells the storm is able to quell the tumults of the mind, and to give us peace. Christ gave his peace to the disciples; and “the peace of God which passeth all understanding is able to keep [guard] our hearts and minds.” It is inward trust and rest, and not outward tranquillity.S.

Fuente: The Complete Pulpit Commentary

Psalms 29.

David exhorteth princes to give glory to God, by reason of his power, and protection of his people.

A Psalm of David.

Title. mizmor ledavid. This Psalm seems to have been composed by David after an extraordinary storm of thunder, lightning, and rain; whereby, it is probable, God had so discomfited his enemies, (See 2 Samuel 8.) and put their forces into such disorder, that he easily got the victory over them; and therefore he here exhorts them to submit themselves to that glorious majesty from whom the thunder came, and who can with the greatest ease strike a sudden terror into the hearts of his stoutest and most resolute opposers. As there are many Psalms which point to a great victory obtained with this circumstance of remarkable thunder, it is more reasonable to believe, that they were all made upon the same occasion, than that they had each their several occasion to call them forth.

Psa 29:1. O ye mighty Ye sons of divinities. Mudge. beni oelim: Ye princes and governors of the heathen people.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 29

A Psalm of David

1Give unto the Lord, O ye mighty,

Give unto the Lord glory and strength.

2Give unto the Lord the glory due unto his name;

Worship the Lord in the beauty of holiness.

3The voice of the Lord is upon the waters:

The God of glory thundereth:
The Lord is upon many waters.

4The voice of the Lord is powerful;

The voice of the Lord is full of majesty.

5The voice of the Lord breaketh the cedars;

Yea, the Lord breaketh the cedars of Lebanon.

6He maketh them also to skip like a calf;

Lebanon and Sirion like a young unicorn.

7The voice of the Lord divideth the flames of fire.

8The voice of the Lord shaketh the wilderness;

The Lord shaketh the wilderness of Kadesh.

9The voice of the Lord maketh the hinds to calve,

And discovereth the forests:
And in his temple doth every one speak of his glory.

10The Lord sitteth upon the flood;

Yea, the Lord sitteth King forever.

11The Lord will give strength unto his people;

The Lord will bless his people with peace.

EXEGETICAL AND CRITICAL

Its Contents and Aim.After calling upon the heavenly beings to praise the power and glory of Jehovah, and to worship Him with solemnity (Psa 29:1-2), there is a picturesque description of a storm (Psa 29:3-9) advancing from the Mediterranean to the mountains of Dan towards the South (J. D. Mich.), in the fearful sublimity of its appearance, and its effects upon nature; and that passes over into a reference to the royal majesty of Jehovah at the flood, the greatest of the disturbances of nature in the ancient world, and it exalts Him as ever abiding above, which will likewise be for the historical and saving good of His people (Psa 29:10-11). The Psalm has therefore not merely a poetic character and aim, interwoven with general religious considerations, but it is of a historical and redemptive character. Its essential character is not that of a lyrical description of a magnificent tempest, which has become a hymn (Hupf.), from which finally an application is made; but on the occasion of a storm and under the impression of its power of commotion and destruction, the host of the heavenly servants of God are called upon to worship (not Elohim, but) Jehovah, and His people to trust in Him. There is no trace of any particular historical circumstance, whether of the carrying of the Ark of the Covenant to Mt. Zion (Ruding) or of trouble from external enemies, as Psalms 28 from internal enemies (Hengst.). But this does not give the right of an allegorical reference of this Psalm to the giving of the Law at Sinai (the Rabbins previous to Kimchi), or of its prophetical reference to the Messiah, and His judgment of the nations (Kimchi), or to Christ and the power of His word, to whom magistrates are called upon to submit themselves in homage and worship (Geier, Seb. Schmidt, et al.). The following suppositions are likewise unfounded; that the Psalm has no personal reference, but is sung from the souls of the people in order to edify the congregation (Hengst.); or that it has for its foundation only the general idea of Jehovah as the God of thunder and the God of the nation (De Wette), or that it has as its object, by describing the fearful power of God in the frightful phenomena of nature, to awaken the sleeping conscience, and particularly to arouse the proud rulers from their security, and warn them to submit to the sovereignty of God (Calvin). The sevenfold repetition of the thunder as the voice of Jehovah has become typical of Rev 10:1 sq., and is to be regarded as a holy number (Geier), whilst the repetition pictures the thunder as sounding clap upon clap. The kindling flash of lightning is only mentioned once (Psa 29:7). Hengstenberg however presses this symbolism of number too far with reference to the use of the name of Jehovah in this and the preceding Psalms 13In the Septuagint we find an addition to the title, (Vulg., incorrectly, in consummatione tabernaculi), which then seems to imply, that it was then sung (Delitzsch) on the closing day (Lev 23:26) of the feast of tabernacles (Shemini Azereth). In the middle ages it was used as a prayer during storms as a prevention of strokes of lightning.The pretended resemblances with the prophet Jeremiah are very weak.14

Str. I. Psa 29:1. Sons of Gods.[A. V., O ye mighty]. It is grammatically and etymologically admissible to translate, sons of the mighty = mighty ones, rulers, princes, (the Rabbins and many ancient interpreters); so likewise sons of idols = servants of idols (J. D. Mich., Dderlein, Muntinghe). But Psa 29:9 c. is against these translations, for those who are addressed are in heaven above. Now Elm never occurs in the usage of the language, as plur. majest. with a singular meaning, but constantly, as plural, designates the gods of the heathen, Exo 15:11; Exo 18:11; Psa 95:3; Psa 96:4; Psa 97:9, the , 1Co 8:5, in contrast with whom the true God Jehovah is called El Elm (Dan 11:36) or indeed El Elohm (Jos 22:22; Psa 50:1), El halohm (Deu 10:17) Eloh halohim (Psa 136:2), because these gods have likewise the name of Elohim (Psa 86:8). Therefore we cannot translate at once, sons or children of God (Sept. et al.), justify the plural Elm by reference to the grammatical form (Gesen. Gramm., 106, 3; Ewald ausf. Lehrbuch, 270 c) of an attraction in composition as Exo 1:11, 1Ch 7:5 (De Wette), or by the supposition that it is a plural of ben al., formed after the analogy of Isa 42:22, compared with Psa 29:7; Isa 51:9, compared with Gen 9:12; Jer 42:8 compared with 2Sa 24:4 (Hitzig). But if neither the heathen gods nor their sons are addressed here, but manifestly the angels, then these constitute the heavenly company surrounding God (Job 1:6; Job 2:1); the heavenly host (1Ki 22:19; Neh 9:6), whose duty it is to praise God (Psa 89:6; Psa 103:20; Job 38:7, comp. Isa 6:3). These are called, usually, sons of Elohim (Gen 6:2, and in the passage cited from Job) when not named malechim with special reference to their duty of declaring and executing the will of God. They are likewise designated as the host of the holy ones (kedoshm) Job 5:1; Job 15:15, which surround Jehovah, Psa 89:6; Psa 89:8, and entirely parallel with them, Psa 89:7, the ben Elm, so that there can be no doubt of the sense (Psalms 82, on which Hupfeld lays great stress, is not appropriate here). The Chald. likewise on this passage has the paraphrase, hosts of angels. The form of the expression is explained by the fact that the word Elim as well as Elohim has a general meaning (Psa 8:6) and was applied to various beings of supernatural power, who might be the objects of religious reverence, and that the expression ben, ben did not always express the physical derivation through generation, but partly physical and partly moral dependence, and included those who were thus designated in one body. There is another translation in the Sept., Vulg., Syr., Jerome, sons of rams, as a figurative designation of the sacrifice. These translations lead to the reading , which 5 codd. Kennic., and 4 de Rossi have, but it is improperly explained, since this reading is often found, Exo 15:15; Job 41:17; Eze 31:11 (singular); Psa 32:11, where this fundamental meaning of strength is very ancient, 2Ki 24:15, even in the form .Give to Jehovah glory and strength.This is not to be changed into honor and praise, but the giving is a tribuere, an offering of the tribute due to the glory and strength of God; recognizing it in words and deeds, a (Act 12:23; Luk 17:18; Rom 4:20).

Psa 29:2. In holy attire.This is the priestly attire used at festivals in the service of God (most interpreters since Luther), Psa 96:9; 1Ch 16:29, in which priests and Levites likewise marched before the Lord with music when they went forth to battle (2Ch 20:21). Hupfeld concludes from the last passage, where is construed with , and from Pro 14:28, that the reference is here likewise to the Divine majesty and glory (so Aquil., Symm., Chald., Jerome, Kimchi), and that the construction with includes perhaps the idea of the place, where it was revealed, that is, the sanctuary. Calvin, Ruding., Cleric., after the Sept. and Syriac, adopt the latter view at once.The reading in Psa 110:3 is not entirely certain.15

Str. II. Psa 29:3. The voice of Jehovah.[Hupfeld: This is not every audible declaration of God in nature, which speaks to us at the same time (Hengst., Hofm.), but is only a poetical and childlike name of thunder (comp. Psa 18:14), that is the murmuring and scolding of wrath (compare Psa 18:14; Psa 104:7), with which, in contrast with the creative word, the interference of God in nature is connected, which restrains and destroys.C. A. B.]The great waters are naturally not an allegorical designation of the colluvies gentium (J. H. Mich.), nor hardly the waters which were above the vault of heaven according to Gen 1:7, comp. Psa 148:4 (Umbreit, Maurer), but either those of the Mediterranean Sea (J. D. Mich., Munt.), or corresponding with the beginning of the description, those of the lowering clouds. Psa 18:11; Psa 104:3; Jer 10:13 (most interpreters).

[Psa 29:4. The voice of Jehovah in power! The voice of Jehovah in majesty!Alexander: In power, in majesty, i.e. invested with these attributes, a stronger expression than the corresponding adjectives, strong and majestic would be, and certainly more natural and consonant to usage than the construction which makes in a mere sign of that in which something else consists.C. A. B.]

Str. III. Psa 29:5. Breaketh the cedars of Lebanon.The cedars and mountains are not allegorical designations of the great ones of the earth, particularly of heathen princes (the Rabbins and many ancient interpreters), and the cedars of Lebanon are no more poetical designations of the highest and strongest cedars (Geier, Rosenm., Hengst.), than the mountains of Lebanon and Sirion and the desert of Kadesh are a poetical use of individuals for the whole class (Hupfeld).

Psa 29:6. Maketh them skip like a calf.[Hupfeld: This is a poetical hyperbole of the shaking of the earth, as afterwards of the desert, Psa 29:8, like an earthquake occasioned by the thunder; a standing feature of Theophanies (vid.Psa 18:7 sq.). So of mountains, Psa 114:4; Psa 114:6, with a similar comparison with rams and lambs. The suffix, them (), refers not primarily to the mountains of Lebanon, which are mentioned in the second clause, as many interpreters (even Ewald, Olsh.) suppose, but to the cedars mentioned in the previous verse (Geier, De Wette, Maurer, Hengst., Hitzig, Delitzsch); certainly only in consequence of the skipping of the mountains on which they stand, and therefore they are mentioned themselves in the second member.C. A. B.].Sirion like a young buffalo.16Sirion (either=glimmer, or coat of mail) is the ancient Sidonian name of Mt. Hermon, according to Deu 3:9, the highest peak of the eastern range of Lebanon.

Psa 29:7. Cleaveth the flames of fire.This is a poetical expression of forked lightning. So Syriac, Chald., Vatabl., Ruding., J. D. Mich. and most recent interpreters. The meaning of the word is rendered certain by Isa 10:15, where the reference is to cleaving timber.17 The usual meaning: hew out, particularly stones and from stones (Sept.), is possible here, namely in the sense, that the flames are beaten out of the clouds, as sparks out of the flint (Calvin). But the usual ancient translation, hew as flames of fire (Luther), or with flames of fire (Geier, Hengst. [Alexander]) is against the language. And the interpretation: to cut out the flames of fire (von Hofmann), that is, that the storm wind gives direction and form to the blazing flames, affords a monstrous figure.

Str. IV. Psa 29:8. The wilderness of Kadesh.Kadesh, literally=set apart. This was that part of the Arabic desert west of the granite and porphyry mountains of Edom, which was a part of the great desert (Deu 1:19; Deu 11:24; Jer 2:6), and which was covered with hills of chalk and drift sand. Comp. Gen 20:4; Num 13:26.

Str. V. Psa 29:9. Maketh the hinds to calve.Instead of the Syriac read , oaks, or terebinths, and some interpreters (Lowth, Venema, Munting.) have adopted it. But Job 39:1 sq. decides for the usual reading, and is not in favor of the view that the reference is to the severe labor of the hinds in calving in the month of May, which is rendered easier by the storm (Bochart, Hieroz. I., lib. 3, cap. 17, after the Rabbins), but of a premature delivery, brought on by fright, as 1Sa 4:19 sq., in the case of the wife of Phinehas. This is brought about, according to Pliny (Hist. Nat., VIII, 47), by the thunder even with solitary sheep, and, according to Ewald, is likewise mentioned by Arabic authors with reference to hinds.And strippeth forests.This is not of laying bare the roots of the trees, or of the forest by the wind (many of the older interpreters), so not of stripping the trees of their leaves and boughs by the storm (Calv., Delitzsch), or by the shower (Hitzig), but the peeling off of the bark (Joe 1:7) by the lightning (Hupf.), since the word properly means discover (Sept., Jerome, Isaki, Luther [A. V.]).And in His temple speaks every one: glory!The palace of God is not the earthly temple (Rabbins), or the Church (Calvin and most older interpreters), so likewise not the world (Cleric.) in which sense it is improperly translated in His entire palace (Rosenm.), but heaven (Chald., Geier, et al.). The participle mer expresses the simultaneousness of the praise with the terrors (Ewald,18 von Hofm., Hupfeld). The suffix in is correctly rendered by the Chald. in the paraphrase: all His servants. It is used in reference to the preceding in His palace (Hitzig), but not in direct reference to the palace itself=its totality (Hengstenberg, [Alexander]), or to the sons of Gods, Psa 29:1 (De Wette), but to an indefinite general subject (Hupfeld)= (Sept., Syr.), which receives its more specific meaning from the context. [Delitzsch: It happens as the poet desired in Psa 29:1-2. Jehovah receives back the glory displayed in the world in a thousandfold echo of worship.C. A. B.]

Str. VI. Psa 29:10. Jehovah has sat enthroned above the Flood.The reference to the Flood is decided partly by the article, partly by the word mabul (Syr. momul), Genesis 6-11, which is used only with this reference. And this is not a mere recollection of the flood (Ewald, Kurtz), comparing it with the overflowings effected by the rain-storm (Ruding., J. D. Mich., Kster, Olsh., Hitz.), or to the heavenly ocean (Maurer), upon which ( used as in Psa 9:4, approved likewise by Baur in De Wettes commentary) Jehovah sits enthroned. Since indicates not only the royal sitting of Jehovah, but likewise His judicial sitting (Psa 9:7; Psa 122:5), it is better to regard the either as of the purpose=of producing it (von Hofm., Delitzsch) as Kster, Olsh., Hitzig take it, with a generalizing of the Flood; or in the sense of =above, Psa 7:7 (Hupfeld), since the Divine judgment includes likewise a deliverance (Chald.), and both references are here mentioned. The supposition of a mere reference to time=at (Baihing., Hengst. [Alexander]), weakens the sense. The Vulgate does this still more in its rendering, which as the Sept. in some codd. reads: Jehovah inhabits the flood; in others reads: makes to inhabit.And so will Jehovah sit as King forever.The future with vav is in a significant contrast with the preterite of Psa 29:10 a, and is not to be regarded as a preterite, being translated, in primitive time (Sachs); but it cannot be explained too specifically either of the coming Messianic judgment (Rabbins), or with reference to a coming flood of fire and brimstone (Ephrm Syr., J. H. Mich.), or to the saving water of Baptism, with reference to 1Pe 3:21 (Luther, Seb. Schmidt et al.). Whilst we still hear the voice of the Lord in the rushing of the storm through the forests stripped of their leaves, the poet snatches us away at once from the tumult of earth and places us amid the choirs of the heavenly temple, which above in holy silence sing glory and praise to the Eternal (Umbreit).

[Psa 29:11. Jehovah will bless His people with peace.Delitzsch: How impressive the closing word of this Psalm! It is arched as a rainbow above it. The beginning of the Psalm shows us the heavens open and the throne of God in the midst of angelic songs of praise, and the close of the Psalm shows us on earth, in the midst of the angry voice of Jehovah shaking all things, His people victorious and blessed with peace. Gloria in excelsis is the beginning and pax in terris the end.C. A. B.]

DOCTRINAL AND ETHICAL

1. God has a glory and a power which are peculiar to His nature, and He gives them to be known likewise on earth and in heaven, so that He may be named after them and yet His name not be an arbitrary title, but an expression of His nature. On the ground of this and in consequence of it, He will have in heaven and on earth the recognition to which He is entitled. He insists upon His glory and demands the tribute due to it, whilst He calls attention to His acts as well as to His works.

2. Even in nature God declares Himself in its commotions as its Lord and Master. That which transpires in the phenomena of nature is not a play of hidden powers; and we have to trace in them not the motions of the world-spirit, not the operation of the gods of nature, not the rushing of the spirits of the elements, but the scolding and government of Jehovah, the God of historical revelation; and, therefore, we need not fear them although all creatures tremble and quake. For Jehovah makes nature the servant of His ends in the government and redemption of the world, and He is not only a King in the kingdom of heaven and over His chosen people, but He is the Almighty and Eternal ruler of all things.

3. When the voice of Jehovah is heard in the thunder, the conscience may be awakened and with the remembrance of the judgment of God thoughts, especially of the Flood, may be excited in the heart in connection with storms and showers, earthquakes and floods. But the same God who at the Flood made known His royal dominion in judging the world and delivering a seed of His people, now likewise, when He purifies the air by a storm, bestows refreshment to the land, fruitfulness and the blessings of the harvest, and acts in the same manner in the life of the people and in the history of the world. Hence His people have every reason, when there are such declarations of the power of God in nature and above nature, which are praised in heaven as revelations of His glory, to strengthen their faith in His help and their hope in His blessing in stormy times and amidst the commotions of life, by a remembrance of the analogous government of God in history. Many ancient interpreters, misunderstanding this connection and internal advance of the thought, have fallen upon a mere allegorical explanation and symbolical interpretation of the entire Psalm, and have then partly understood, not only by the sons of God, but likewise by the cedars of Lebanon, the great ones of the earth, and so likewise by the palace the temple at Jerusalem, and indeed by Jehovahs voice the preaching of the Divine word; and partly have regarded Lebanon, Sirion, the desert as symbolical designations of historical relations or indeed of spiritual conditions. Roman Catholic interpreters have often found a particular reason for this in the circumstance, that Psa 29:5 b in the Sept. and Vulg. reads: and the beloved (is) as a young unicorn, and Psa 29:5 a in the Vulg., differing there from the Sept., and will crush them as calves of Lebanon. Even Schegg brings this verse into direct connection with the words of the title of the Sept., and Vulg. referring to the feast of the dedication of the tabernacle, and interprets it of the election of Judah the beloved (or even of Zion, Psa 68:16), which resembles the unicorn in freshness of life and strength, in contrast with the rejection of Ephraim, Psa 78:67, the calf of Lebanon crushed by the Lord (Isa 8:9), with reference to the comparison of Joseph with a bullock (Deu 33:17), and to the places of the worship of the calf in the kingdom of Israel, in the South at Bethel, in the North at Dan in Lebanon. The desert is then said to indicate mans renouncing all his earthly advantages and merits, and the shaking of it to mean its fructification and transformation (Psa 107:35; Isa 51:3), which is to be expected when the sevenfold flame of the Holy Spirit pours itself, in the Sacraments, over the soul shaken by the preaching of the Gospel. This is sufficient to bring to mind the arbitrariness and danger of the allegorical interpretation of Scripture and to clearly show its essential difference from the interpretation of the language of nature speaking by signs and a practical use of it for the edification of the congregation. The voice of God sounds at first in the thunder of the song causing all things to shake; but at the end it vanishes softly away in the quickening drops of the words: He blesses His people with peace (Umbreit).

HOMILETICAL AND PRACTICAL

Many who are now cold and careless in praising God and celebrating His holy name, would give honor to the Lord, if they were mindful of His glory.From the Almighty God comes the blessing of peace upon His worshipping people.The manifestation of the omnipotence of God should lead us, 1) to praise His glory with adoration, 2) to shun His judgment, 3) to resign ourselves to His protection.God will have the honor due Him at first in heaven, but afterwards on earth; all His manifestations in nature as well as in history should remind us of this.What a consolation it is, that God Isaiah 1) the Almighty Lord of all things, 2) the righteous Judge of all the world, 3) the King of His people, bestowing blessings.All the manifestations of the power of God are likewise revelations of His glory and His royal government, which is ever the same.When a storm reminds us of the Flood and the Flood of the Divine judgment we should not forget that it is one and the same God, who in the storm, the flood and the judgment brings to light not only the terrors, but likewise the blessings of His royal glory.In the phenomena of nature as well as the events of the world, God speaks to men; it is well for those who hearken to Gods voice, take heed to Gods government and worship God as the Lord of glory in holy attire.It is revealed amidst the terrors, destructions and dangers in the world, what we know of God, think of Him and expect from Him.The particular exhibitions of the Divine majesty on earth are transient, the majesty and power itself remain to this King forever.

Starke: He who perceives and experiences the power of the voice of the Lord, may likewise experience in his soul the glory of God.If the voice of the Lord goes with such power and strength in the physical thunder storm, what will be said of the wonderful, penetrating power of the thunder of His word which is yet to be heard on all waters among all nations?The Lord sits in judgment over all those who refuse to obey His voice, as at the time of the Flood He judged His first world.Osiander: God has no pleasure in splendid and costly attire and ornaments, which are highly esteemed by the world, but He is pleased with spiritual attire, when the heart is purified within by faith and is adorned with all kinds of Christian virtues.Fritsch: The greatest honor of a prince, court, city, land is, that Gods honor dwells there.Renschel: Take heed of the voice of the Lord; this shows thee His power and takes away from thee thy pride.Rieger: We cannot give the Lord anything; but it is our business to know and confess His name.Tholuck: If the saints already on earth as soon as the storms of God roar, worship in priestly reverence, how much more those in heaven.Von Gerlach: Those things which among men are for the most part far apart, are united in Gods works, infinite power and symmetrical beauty.

[Matth. Henry: If we would in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God.Whenever it thunders let us think of this Psalm; and whenever we sing this Psalm let us think of the dreadful thunderclaps we have sometimes heard, and thus bring Gods word and His works together, that by both we may be directed and quickened to give unto Him the glory due unto His name; and let us bless Him that there is another voice of His besides this dreadful one, by which God now speaks to us, even the still small voice of His Gospel, the terror of which shall not make us afraid.When the thunder of Gods wrath shall make sinners tremble, the saints shall lift up their heads with joy.Spurgeon: Just as the eighth Psalm is to be read by moonlight when the stars are bright, as the nineteenth needs the rays of the rising sun to bring out its beauty, so this can be best rehearsed beneath the black wing of tempest, by the glare of the lightning, or amid that dubious dusk which heralds the war of elements.The call to worship chimes in with the loud pealing thunder, which is the church bell of the universe ringing kings and angels, and all the sons of earth to their devotions.His voice, whether in nature or revelation, shakes both earth and heaven; see that ye refuse not Him that speaketh. If His voice be thus mighty, what must His hand be! beware lest ye provoke a blow.C. A. B.]

Footnotes:

[13][Hengstenberg regards the use of the name of Jehovah ten times in the main part of the Psalm, as important (Psa 29:3-9), as signifying completeness and finish.Ewald divides the Psalm into five parts, the introduction and conclusion being alike of four lines, the body of the Psalm consisting of three parts of five lines each, the whole being thus highly artistic. The storm is described in three stages. At first it is heard in the extreme distance of the highest heavens (Psa 29:3-4), then in rapidly increasing power it covers the whole visible heavens (Psa 29:5-7), finally coming from the north and descending constantly lower it passes away in the far south. Perowne: The structure of the whole is highly artificial, and elaborated with a symmetry of which no more perfect specimen exists in Hebrew. But this evidently artificial mode of composition is no check to the force and fire of the Poets genius, which kindles, and glows, and sweeps along with all the freedom and majesty of the storm; the whole Psalm being one continued strain of triumphant exultation.C. A. B.]

[14][Wordsworth on this Psalm indulges in a series of fanciful interpretations. I will give a general specimen here which will do for the whole Psalm. The voice of the thunder, and the flash of the lightning spoke to the Psalmist of the manifestations of Gods glory on Mount. Sinai, amid thunders and lightnings, at the giving of the Law (Exo 19:16). Then the voice of the Lord was heard, as Moses describes, with exceeding power (see Exo 19:19; Exo 20:18), and it sounded forth in the thunders of the Decalogue. Hence the Hebrew Church connected this Psalm with Pentcost, the Feast of the Giving of the Law; and in the Christian Church this Psalm, used in a large portion of Christendom at the Epiphany, and falling, as it does, in the series of the octaves of the Ascension, may raise the thoughts to the glory of the Creator and Redeemer, manifested in love as well as in power upon earth, and showing His glory and power by riding upon the clouds, and by sending down the Holy Ghost, the Comforter, from heaven at Pentecost, with the sound of a rushing mighty wind, and in flames of fire (Act 2:2), to strengthen and comfort His Church.C. A. B.]

[15][Perowne: In holy vestments, heaven being thought of as one great temple, and all the worshippers therein as clothed in priestly garments, and doing perpetual service.C. A. B.]

[16][A. V. translates young unicornvid. notes on Psa 22:12.C. A. B.]

[17][Perowne: With every thunder-peal comes the terrible forked lightning, so striking in tropical and eastern lands. Its vivid, zig-zag, serpent-like flash is given in a few words.C. A. B.]

[18][Ewald translates at once: whilst in His palaceall speaks glory.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The very particular manner in which the voice of Jehovah is here celebrated, should lead us to a serious Inquiry of the importance of the expression. All sovereignty and authority of earthly rank is demanded to give praise unto it, as well as all nature.

A Psalm of David.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

This repeated call to ascribe glory to God, in three several demands, very fitly corresponds with the many repeated examples we have in the word of God, as if to imply a plurality of persons in the Godhead. Whoever will attend to this particularity, will find very often occasion to remark how much more generally it is to be found in the scriptures throughout, than, without this attention, might be supposed.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

War for the Sake of Peace

Psa 29:11

I. There are many kinds of suffering and trial and effort that men may have to undergo, and war is only one of them. Now, when instead of fancying war as we guess it might be, we have seen war as it is brought almost under our eyes, we learn a truer notion of what it is. We have seen that victory is not to be won only by daring, by readiness to do some great thing, and strength of purpose in the action of a moment or an hour; it is patience, endurance, longsightedness, that secures the final victory.

II. Thus when we say that the Christian’s life is a life of warfare, we do not contradict what may also be said, that it is a life of patience, a life of trouble. If we ask what the difference is, and why the Christian life is likened so much oftener in the Bible to the dangers and trials of war than to the dangers and trials of a pestilence or a storm (though these figures are used there once or twice), the best answer seems to be this: In a war we have a personal Enemy to deal with; we suffer not from causes that could not be helped, but from his acts and his deliberate intent to hurt us.

III. Thus we understand one part of our warfare: we are soldiers in the war of God against the devil. That the devil is trying to lead us into sin, trying in the same way that we are trying to resist him, viz. by the acts of his will, by deliberate choice seeking to accomplish the desires of his heart that is intelligible enough. But what do we mean by saying that we are to fight against the world and the flesh? The devil tries to lead us to rebel against God: we try to keep up the faith in God in spite of him. But how is it true that the world, the people we see around us, many of them more or less good Christians, try to lead us to sin, and that we have to resist their influence as we would the devil’s? And how is it even possible to say that we ourselves are trying to lead ourselves into sin, and that we must resist ourselves as we would resist the devil? The last difficulty is in seeming the greatest; but it is the easiest to answer, because we can know our own hearts better than we know other people’s. There is a desire in the soul in the regenerate soul to obey God, or at least to love God; there is also a real desire in the soul to rebel against God; and the soul that will serve God truly must be on its guard against itself, and overcome itself. It is the man himself who is on the devil’s side; what is on Christ’s side is not the man, but Christ in him. So likewise with the world without. We have to beware of the worldly influences of the good quite as much as of the solicitations of the wicked to what we know is sin. Thus we are at war with the world, the flesh and the devil; and it is good for us so to be. For what is war for? For Peace.

W. H. Simcox, The Cessation of Prophecy, p. 37.

References. XXIX. 10. R. Scott, Contemporary Pulpit, vol. iii. p. 303. C. F. Aked, The Courage of the Coward, p. 83. XXIX. 11. Parker, Pulpit Analyst, vol. ii. p. 121. W. M. Punshon, Sermons, p. 219. G. Brooks, Outlines of Sermons, p. 96. H. Melvill, Penny Pulpit, No. 1755. XXIX. International Critical Commentary, vol. i. p. 251. XXX. International Critical Commentary, vol. i. p. 257. XXX. 5. R. E. Hutton, The Crown of Christ, p. 547. Spurgeon, Morning by Morning, p. 134. R. Winterbotham, Sermons, p. 214. J. E. Vaux, Sermon Notes (1st Series), p. 66. XXX. 5, 6. C. W. Furse, Lenten Sermons, p. 44. XXX. 6. Spurgeon, Morning by Morning, p. 70. XXX. 6-8. T. Arnold, Sermons, vol. v. p. 250. Archbishop Thomson, Lincoln’s Inn Sermons, p. 310. T. Arnold, Sermons, vol. iii. p. 250. XXX. 9-12. S. Baring-Gould, Village Preaching for a Year (1st Series), vol. i. p. 289.

Fuente: Expositor’s Dictionary of Text by Robertson

Psa 29

[Note. This is one of the psalms of nature. Keeping his father’s flock at Bethlehem, David may have witnessed such a storm as is here described, gathering around the summit of Hermon in the north, and shaking at the last the wilderness of Kadesh in the south. It is believed that the psalm was sung on the last day of the Feast of Tabernacles. In modern synagogues this psalm is appointed for the first day of Pentecost. The Hebrew Psalmist ever remembers the personality of God in nature. He never confounds Personality and Nature as equivalent terms, though he always regards nature as full of God and as revealing God in every phase.]

Peace

“The Lord will bless his people with peace” ( Psa 29:11 )

These words are the more remarkable as occurring in a psalm which sounds like a storm; or, to change the figure, they are like the calm sunset of a most tempestuous day. The Psalmist says, The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. After declarations like these, who would expect to hear anything of Peace? Are they not like thunder which shall continue for ever? Yet it is even here, amid storms which shake the forests and make the paths of the seas bare, that we hear a still small voice promising the blessing of peace!

You know what peace is, do you? Few common terms are less understood. Silence is: not peace; nor is indifference; nor is insensibility; nor is the quiescence which comes of selfish fear of consequences. There cannot be peace where there cannot be passion. It is only in a modified sense that we speak of a tarn, or a pool sheltered on every side, being at peace; but when we speak of a peaceful sea we speak accurately, for the sea is exposed to forces which rouse it into terrible tempests. Peace must, then, be understood as a composite term, as an affirmative, not as a negative condition. Some men have no sensibilities towards God; they see him, hear him, feel him, nowhere; not in the light, not in the wind, not in the day’s story of gift and love and mercy; they are in a state of moral torpor. Are they at peace with God? Most truly not, for peace is other than death. Where there is true peace there is of necessity a right relation of forces; nothing preponderant, nothing conflicting; everything has its due. In the case of the heart there must be life; that life must balance the entire nature, judgment, conscience, will, affection; towards God there must be intelligence, devotion, constancy; towards man there must be justice, modesty, honour. Finding all this, and we find peace; finding a tendency towards this, and we find a tendency towards peace; finding this in perfection, and we find a peace which passeth understanding.

These explanatory words should put us on our guard against self-delusion, and excite the spirit of self-examination. Let us look at the text as indicating Specialty of Character. A particular class is spoken of, not a world, but a section, not everybody, but certain particular persons, “his people.” In one sense all people are his; he created them by his power, he sustains them by his bounty; they hold the breath of their nostrils at his will; if he frown upon them they wither away. Is it not, then, true that in one sense all people are the Lord’s? In another sense all people may be the Lord’s; he addresses the world, he welcomes the nations to the fullest joy of his love; he draws no line of separation, but bids all men look unto him and live. But in this text the Psalmist uses the expression “his people “in a peculiar sense; and if we give it a Christian interpretation, which we are at liberty to do, we may regard it as comprehending all who have exercised repentance towards God and faith in our Lord Jesus Christ, all who are sealed by the Holy Ghost, and, consequently, all who direct their walk by the guidance of the Comforter and Sanctifier of redeemed men. In so far as we come under this designation we are inheritors of this final blessing, this blessing of Peace.

This distinction is made the clearer by a special reference to those who set themselves against God, and so put themselves beyond the range of his blessing. We can supply a terrible background to the text “There is no peace, saith the Lord, unto the wicked.” “Destruction and misery are in their ways, and the way of peace have they not known.” “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” “The wicked man travaileth with pain all his days.” These citations show that “peace” is not an indiscriminate blessing. The sun shines and the rain falls upon all; but “peace” alights only upon those who have acquainted themselves with God, and made themselves at peace with him. What then? Shall we boast of this? God forbid! Shall we carry ourselves contemptuously towards those who are not enjoying the same holy comfort, the same deep sweet calm? Let us rather turn our peace into an appeal to seek theirs, and by the very ecstasy of our joy let us labour to make others happy in the Lord. In calling us to peace, God has not called us to indolence; a deep sleep must not be mistaken for a deep peace. We must resemble in some degree the worlds which are at rest by reason of their velocity. The earth is at rest, yet no wing of flying bird can travel so fast; the light gives no sign of motion, yet no runner can give us the faintest idea of its speed. Rest is the ultimate expression of motion. God is at rest, yet energy is streaming out of him constantly to vivify all the creations of his power. We refer to these things to save the text from abuse, lest the alien should claim the child’s heritage, and lest the child himself should forget his duty to the alien. Such is peace, and such are they to whom the blessing is given.

We have spoken of peace. But there is a peace that is false, against which we should strive with all our might. Some of the Puritan writers were very emphatic on this point:

“A man that comes into his house at midnight sees nothing amiss; in the daylight he finds many things misplaced. Nature is but a dark lantern, when by it we endeavour to ransack the conscience. Only the light of grace can demonstrate all the sluttish and neglected disorders in our souls.”

Adams, 1653.

“In two ways especially the devil pipes and lulls drowsy consciences asleep by mirth and by business. Mark this, you that dwell at ease and swim in wealth. Your consciences that lie still like sleepy mastiffs, in plague times and sweating sicknesses they will fly at the throat; they flatter like parasites in prosperity, and like sycophants accuse in adversity. Such consciences are quiet not because they are at peace, but because they are not at leisure.”

Ward, 1577-1639.

“The peace of an ill conscience arises not from any sound security, but rather from want of spiritual exercise. Herein like unto a lame horse, which complains not of his lameness while he lies at ease, but when by travel he becomes sensible of his pain, he cannot endure it, but halts downright”

Downame, 1642.

“If the pulse beat not, the body is most dangerously sick; if the conscience prick not, there is a dying soul.”

Adams.

“Security is the very suburbs of hell: there is nothing more wretched than a wretched man that recks not his own misery; an insensible heart is the devil’s anvil he fashions all sin on it, and the blows are not felt”

Adams.

Such is the testimony of some of England’s great preachers of other days. Their testimony is solemnly, awfully true. Possible to have something like peace, and yet be awakened into tormenting and inappeasable remorse! Possible to think one’s self strong, and yet all the while to be rotting away at the very heart!

We gladly turn from this phase of the subject to point out the practical consequence which ought to flow from such a promise as that “the Lord will bless his people with peace.” Surely such a promise should make the Church calm and hopeful under the most distressing circumstances, even though the earth be removed and the mountains be carried into the midst of the sea. It speaks little for our vital relationship to God when we are disturbed by every sound of tumult. Union with God should mean participation in the nature of God; not mere connection, but spiritual oneness; not the union of a link, but the union of life. The good man may be violently tossed about as if God had a controversy with him, yet in the depths of his heart there may be a great peace. The very stress, too, that is put upon him will give him a bolder and richer character if it be accepted filially, and deepen the peace which it threatened to destroy. The good man should not read the surface, or trouble himself with the accidents of the hour. The apostles, when cast down, were not destroyed; when persecuted, were not forsaken. If God be for us, who can be against us? Let men who have no God tremble and be dismayed when portentous shadows stretch over the earth, and reverberating storms shake the atmosphere, and lightning flashes like the sword of awakening vengeance; but they who abide under the wings of the Almighty may

Two things are clear: Out of God there is no peace; in God there is perfect peace. The good man meets every day with a hopeful spirit, and will meet his last day with the most hopeful spirit of all. He will have great peace in the day of death. He knows what death means. Immediately behind death is heaven, and towards that he has been making his toil an aspiration, and his suffering a desire.

We know how the poet, standing in the city, longed for the open country:

Prayer

Almighty God, thou dost train us to strength and lead us to peace by thine own way. What strange things thou dost permit us to see; they shock our sense; yea, sometimes our piety revolts, and we begin to ask our souls most painful questions. Sometimes it seems as if thou wert absent altogether from thy creation, or as if thou hadst turned away from it in disdain, and left all men to do what they please. We have seen the wicked in great power, and spreading themselves like a green bay tree, and we have wondered where their root was, and how they came to be nourished by the light and the dew of heaven; they are not in trouble as other men: their eyes stand out with fatness; their houses are full of beautiful things, and their stables are full of horses, and as for their fields they abound in grass and in corn; and we have said to ourselves, Surely God hath forgotten his own children, and hath lavished his love upon men who never name his name. The evildoer has outrun the doer of good, and has had rest and peace and plenty and fatness, when men whose souls are pure have been left without to lie down where they might, and suffer all the ills of contemptuous fortune. Behold, we have looked upon these things, and we have no answer to them. If they lie within the compass of time, then are we without reply to the mysteries which they present. Whilst we say these things our hearts go down within us; yea, they sink like lead in the waters. Then a voice is heard, saying, Their time is very short, their rope is very little, their opportunity is but a moment long: presently they will consume like the fat of lambs, into smoke shall they consume away, and the place of their root shall know them no more, and their evil shadow shall be chased from the earth. So then we take comfort in the words we have read for ever; yea, for ever. Then any little measurable time set against this infinite period is as the twinkling of an eye, or as a watch in the night; it is nothingness and disappointment. Then we hear still further music from heaven: Rest in the Lord, wait patiently for him; commit thy way unto the Lord, and he shall bring it to pass; trust in the Lord, and do good. Such exhortations elevate us, bring us to a new level and tone of mind, and make us feel that we are not yet without teaching and without spiritual direction. Thou hast thine own way of teaching thine own school; we cannot tell altogether what it is, but we have come to believe that it is well, wise, best; we are now willing to do what once we could not do to wait, to stand still, to expect and hope. This is thy miracle wrought in the heart. We praise thee for it. Once we were blind, now we see; once impatient, now time is nothing to us: the days come, and linger for a moment, and fly away, and the years are rounded off and the hour of consummation draws near. We bless thee for all thy care tender, minute, full of detail, so that every moment has been treated as an eternity, and every pain as an agony, and every cry of sorrow and need as a mighty prayer. Thou hast anticipated all our wants: whilst we have been praying for them thou hast been spreading the table, so that when our eyes have been opened the feast has been ready. When we have said, We will hasten unto the sanctuary and tell God this, behold messengers have met us to say the prayer is answered. We thank thee for all personal testimony, for direct individual oath, sworn in the court of the universe and in the presence of men and of angels. We thank thee for the assurance that we are standing upon a rock, that what is over us is God’s own blue sky, full of hidden stars and warm with coming summer. So now we have no pain, or fear, or grief, dragging us down into unfaith and despair, but we know that the word of Jesus Christ thy Son shall be realised, that thy kingdom shall come, that thy will shall be done on earth as it is done in heaven, and that thy day will burn as an oven against all evil. We cannot give up this holy truth, this poetry of the soul, this revelation of God; it is most to us when the world is least to us: disappointment helps our prayer; the emptiness of the world suggests the fulness of heaven; when there is no water in the channel, when our feet are pained and bruised by the rocks over which we pass to seek thy fountains, behold a voice says, The river of God is full of water. All this we have learned in the school of Christ under the discipline of the Cross and under the inspiration of God the Holy Ghost. We have learned this because of thy providence in the ages gone. All past time gathers up its fulness in our experience; so that we are not ourselves only: we represent the generations that are passed. We increase the faith of the olden time; we add to it our own experience, and speak it all with our own accent. Look upon men as they need to be looked upon. Too swift a glance would kill some men, because they are so weak; look gently upon those, as if not looking: come to them as a dawning day rather than as a flash of lightning. Speak comfortably to those who are much cast down, whether through bodily infirmity, or circumstantial difficulty, or domestic perplexity, and breathe into such the spirit of hope. Comfort those who do not know what to do because of the many ways which lie before them some full of temptation, and others hard with difficulty. Be thou the guide and light, and a lamp unto the feet, a directing voice in the soul; then shall men be delivered from perplexity and led in an open way. Pity those who have seen how bad a master the devil is, and how hot are the wages of sin, fools who have been led miles down the wrong road, and who have been evasive and false and equivocating, who have tampered with evil, who have compromised with wickedness and have gone near to being criminals, but who this day see how foul is the wrong road, how detestable is the evil spirit, how awful is the pit of hell. They have come back; they are in thy house; they are scourged; they are bent down; they feel that their bones are full of arrows, and that a spear is in their heart Wherein they repent and shed true tears of contrition, thou wilt be pitiful to them, and merciful, with an infinite gentleness, and even they may be brought to see how good a master is Christ, how mighty a Redeemer bows his head upon the Cross. The Lord permit us to walk still in his way, and teach us by the sufferings of others how we may avoid some suffering ourselves; may the lessons of the day not be lost upon us; may the events of the time be eloquent preachers, discoursing of righteousness, temperance, and judgment to come; and lead us to say to the living Father, Hold thou me up, and I shall be safe. The Lord heal broken hearts; the Lord himself make soft the bed of pain and the pillow of weariness; the Lord set a lamp in the house at midnight; the Lord receive the prodigal with open arms. Cleanse us by the precious blood the blood of Christ, the atoning, sacrificial blood, the mystery of eternity, the mystery of love. Amen.

Fuente: The People’s Bible by Joseph Parker

XIV

THE PSALMS OF DAVID’S EARLY LIFE (CONTINUED) AND SEVERAL OTHER GROUPS

The subject of Psa 29 is the “Voice of God in the Storm,” and it seems to be addressed to the angels, Psa 29:1-2 . The progress of the storm is shown in Psa 29:3-9 , and the local idea in it is seen particularly in Psa 29:5-8 . The storm seems to rise on the Mediterranean, then visiting Lebanon and Kadesh, it progresses on to the Temple, where everything says, “Glory.”

The application of this psalm is easily determined from Psa 29:10-11 , which show that Jehovah, the mighty God of the storm as king will give strength to his people) and like the blessings of the calm after the storm, the blessing of peace follows the mighty demonstration of his power. So Jehovah is not only the God of war, but is also the God of peace. There can be no doubt that the author of the Psa 23 is David; it was written perhaps late in life, but it reflects his experiences in his early life. This psalm as literature is classed as a pastoral, a song of the fields.

The position of this psalm in the Psalter is between the passion psalm and the triumphant psalm. In other words, Psa 22 is a psalm of the cross, Psalm 23 a psalm of the crook and Psa 24 is a psalm of the crown. The parallel of this psalm in the New Testament is Joh 10 , Christ’s discourse on the Good Shepherd.

The divisions of this psalm are as follows: Psa 23:1-4 present Jehovah as a Shepherd; Psa 23:5-6 present him as a host. In the light of the double imagery of this psalm, its spiritual meaning, especially the meaning of the word “valley” and the word “staff,” is very significant. For a discussion of this thought I refer the reader to my sermon on Psa 23:4 , found in my Evangelistic Sermons.

I give here four general remarks on the psalms of the persecution by Saul, viz: –Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; and 142, as follows:

1. These psalms have their origin in the most trying experiences. One is here reminded of the conflict of Nehemiah in which he constantly breathed a prayer to God, or of Francis S. Key who, while the battle was raging, wrote “The Star-Spangled Banner,” or of Cardinal Newman who, while in the conflict with doubt and gloom, wrote “Lead, Kindly Light,” or of Stonewall Jackson who constantly read his Bible and prayed before going into battle, or of the singing army of Gustavus Adolphus before the decisive battle of Leipzig, or of Cromwell and his conquering heroes at the famous battle of Dunbar.

2. These psalms contain the sublimest expression of faith and hope amidst -the darkest hours of adversity. In them are some clear messianic references and prophecies which prove David’s intimate fellowship with the Spirit of God while under the very fires of the enemy and vouchsafes to us their inspiration.

3. We find also in these psalms expressions of human weakness and despondency, which, but for the supply of the grace and spirit of God, might have resulted in David’s defeat. But ‘a man is never whipped externally until he is whipped internally, and though David when smitten by calamity gave signs of human weakness, yet he remains the example for the world of the purest type of faith, the most enduring patience and the sublimest optimism.

4. In this group may be seen also not only the growth of faith in each individual psalm, but from the collection as a whole may be noted the progress of his conflict with the enemy. This progress is as marked as the march into a tunnel in which is discerned the thickening darkness until the traveler is overwhelmed in its gloom, but pressing on, the dawn breaks in upon him, and the light seems clearer and brighter than ever before and he bursts forth into the most jubilant praises and thanksgiving.

The psalms of the king prior to his great sin are Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 21 ; Psa 60 . Psa 101 gives us the royal program, Psalms 20-21 and Psa 60 are called war psalms. Psa 2 celebrates the promise of Jehovah to David in 2Sa 7 . Psa 24 applied to Christ’s ascension, and Psa 110 is the psalm of his universal reign.

We here give an exposition of Psa 110 . In verse I Jehovah is represented as speaking to David’s Lord, saying, “Sit thou on my right hand until I make thine enemies thy footstool.” We may be certain as to whom this scripture refers by comparing Mat 22:41-45 in which Jesus himself silences the Pharisees by quoting this passage and applying it to the Christ who was to come. So this is a psalm of his universal reign.

The following questions are suggested and answered in this psalm, to wit:

1. Who is first Lord? The speaker, or Jehovah?

2. Who is second Lord? The one addressed, who in New Testament light is interpreted to be the Christ.

3. When did Jehovah say this to Christ? After his resurrection and ascension, when he was seated at the right hand of God (Act 2:34 f.). This is to be conceived as following the events of his humiliation described in Phi 2:6-11 .

4. How long is he to sit at God’s right hand? “Until I make thine enemies thy footstool.” Thus we see he is to rule there till every enemy has been conquered.

5. How then is he to manifest his reign and send out the rod of his strength? Heaven is his throne and earth’s center is Zion. His church here on earth is the church militant, so this is a war song also.

6. But who constitute his army? His people here on earth, whose business it is to go forth as he gives marching orders.

7. What is to be the character of the people who constitute that army? (1) They are to be volunteers, or offer themselves willingly. Verse 3 properly translated would read as follows: “The people shall be volunteers in the day that thou leadest out thine army, going forth in the beauty of holiness, and multitudinous as the drops of the dew in the dawn of the morning.” From this we not only see that they are to be volunteers, but (2) they shall be holy, i.e., regenerated, made new creatures. Indeed, they shall be good people.

8. How many in that army? “They shall be multitudinous as the drops of the dew in the dawn of the morning.”

9. What is to be their weapon? The rod of his strength. But what is the rod of his strength? The rod is his word, to which he gives strength or power. This warfare and final victory is paralleled in Rev 19:11 , the white horse representing the peace of the gospel.

10. How is this great army to be supported? By Jesus, the High Priest, after the order of Melchizedek. It is necessary for him to live as long as the necessity for the army lasts. So this great warfare is to continue until the kingdoms of this world become the kingdom of our Lord and his Christ.

The psalms connected with David’s great sin are Psa 51 ; Psa 32 . The occasion of each of these Psalms, respectively) was as follows:

1. The occasion of Psa 51 was Nathan’s rebuke to David for his sin.

2. The occasion of Psa 32 was the joy of forgiveness that came to David upon his repentance.

The relation of these two psalms to each other is that Psa 51 expresses his penitence and Psa 32 the joy of his forgiveness.

Some important doctrines in Psa 51 are prayer, confession, cleansing from sin, depravity, restoration, evangelism, praise, penitence, and intercession.

The New Testament teachings clearly stated in Psa 32 are forgiveness of sins, atonement for sins and imputation of sins, all of which are quoted from this psalm in Rom 4:7-8 , thus: Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin.

The psalms of the period of Absalom’s rebellion are Psa 41 ; Psa 55 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 62 ; Psa 61 ; Psa 27 . The New Testament parallel to the psalms of this period, as a product of a dark experience, is Paul’s letters written during the Roman imprisonment.

QUESTIONS

1. What is the subject of Psa 29 ?

2. To whom is it addressed?

3. What is the progress of the storm as shown in Psa 29:3-9 , and what is the local idea in it?

4. What is the application of this psalm?

5. Who is the author of Psa 23 and when was it written?

6. What is the classification of this psalm as literature?

7. What is the position of this psalm in the Psalter?

8. What is the parallel of this psalm in the New Testament?

9. What are the divisions of this psalm?

10. In the light of the double imagery of the psalm, what is its spiritual meaning, especially the meaning of the word “valley,” and the word, “staff”?

11. Give four general remarks on the psalms of the persecution by Saul.

12. What are the psalms of the king prior to his great sin?

13. Which of these gives us the royal program?

14. Which are called war psalms?

15. Which celebrates the promise of Jehovah to David in 2Sa 7 ?

16. Which one applies to Christ’s ascension?

17. Which is the psalm of his universal reign?

18. Expound this psalm.

19. What are the psalms connected with David’s great sin?

20. What are the occasion of each of these psalms, respectively?

21. What are the relation of these two psalms to each other?

22. What are some important doctrines in Psa 51 ?

23. What New Testament teachings are clearly stated in Psa 32 ?

24. What New Testament parallel to the psalms of the period of Absalom’s rebellion, as a product of a dark experience?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 29:1 A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength.

Ver. 1. Give unto the Lord ] Verbo et confessione, saith Kimchi. By word and confession, as Jos 7:19 Jer 13:16 ; acknowledge him the King immortal, invisible, &c., and yourselves his vassals; as did those three best emperors, Constantine, Theodosius, and Valentinian. Cedite, colite, step back, stoop, humble and tremble before this dread Sovereign of the world; bear an awful respect to the Divine Majesty, the high thunderer, the great wonder worker, unless you will come short of brute beasts and dumb creatures.

O ye mighty ] Heb. Ye sons of the mighty, grandees and potentates, who are readiest to rob God of his glory, and being tumoured up by their worldly wealth and greatness, to deem or rather dream themselves demi-gods, such as may do what they list, as not accountable to any mortal. The Septuagint render it, O ye sons of rams. These bellweathers should not cast their noses into the air, and carry their crest the higher, because the shepherd hath bestowed a bell upon them more than upon the rest of the flock.

Give unto the Lord ] Give, give, give. This showeth how unwilling such are usually to give God his right, or to suffer a word of exhortation to this purpose.

Glory and strength ] By ascribing all to him, casting down your crowns at his feet, setting up his sincere service wherever ye have to do, &c.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

For the encouragement of the faithful, Jehovah is proclaimed mightier than the mightiest, who are challenged to give Him glory. We see in the beginning of Job how the elements of nature as well as human passions may be left for a moment in the enemy’s hand. But God is over all, and is faithful to His people; and all things work together for good to those that love Him.

Magnificent in its range, it is a triumphant assertion of Jehovah’s power asserted to bless Israel. But He has a temple where every one says, Glory! – a centre for His people who know His name, the revelation of what He is to them.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 29:1-2

1Ascribe to the Lord, O sons of the mighty,

Ascribe to the Lord glory and strength.

2Ascribe to the Lord the glory due to His name;

Worship the Lord in holy array.

Psa 29:1-2 Ascribe This verb (BDB 396, KB 393, Qal imperative) is repeated three times. It basically means give glory to God (cf. Deu 32:3). This same pattern is also in Psa 96:7-8 and 1Ch 16:28-29. The threefold repetition denotes a superlative emphasis.

Psa 29:1

NASBsons of the mighty

NKJVyou mighty ones

NRSV, TEVheavenly beings

NJB, LXXsons of God

JPSOAdivine beings

REByou angelic powers

The MT has sons of gods (lit. sons of Elim, BDB 119 construct BDB 42). It refers to the angels (cf. Gen 6:2 [sons of elohim]; Psa 103:20-21) or the heavenly angelic council (cf. Exo 15:11; 2Ki 22:19; Psa 82:1; Psa 86:6-8).

SPECIAL TOPIC: the sons of God in Genesis 6

glory and strength These are two common terms applied to YHWH.

1. glory BDB 458

2. strength BDB 738

Psa 29:2 Worship This is the fourth in a series of four opening imperatives (lit. bow down, BDB 1005, KB 295, Hishpael imperative). This is what faithful followers do as they come to His temple in holy array. This involves not just clothing but covenant obedience. See Special Topic: Worship

His name This is an idiomatic way of referring to YHWH Himself. See Special Topic: The Name of YHWH .

NASBin holy array

NKJVin the beauty of holiness

NRSV, NJBin holy splendor

JPSOA,

NASB marginmajestic in holiness

REB, NETin holy attire

LXX, PESHITTAin His holy court

The ambiguous phrase (BDB 214 construct BDB 871) also appears in three other temple worship contexts (cf. Psa 96:9; Psa 110:3; 1Ch 16:29). The TEV footnote offers three possible ways to translate the phrase.

1. when He (YHWH) appears (from Ugarit root, cf. TEV, i.e., YHWH Himself; this then would be similar to the theophany of Exodus 19-20)

2. garments of worship (Aaron’s garments are described in a similar way in Exo 28:2)

3. in His beautiful temple (seems to reflect LXX)

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. App-65

of David = by David, or relating to the true David. The sequel to Psalm 28, and the fulfilment of the promise in Psa 28:7. It is “the voice of Jehovah” in response to David’s voice in Psa 28:6. It ends in the same manner.

Give = Ascribe, or Bring as due.

the LORD. Hebrew. Jehovah. App-4. Occurs fourtimes in verses:##Psa 1:2 and fourteen times in 3-11. See note on Psa 28:1.

mighty. The Targum reads “angels”.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 29:1-11

Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Give to the LORD the glory that is due unto his name ( Psa 29:1-2 );

We have told you how that they reverence the name of God. Now we are commanded, “Give the Lord that is glory, due His name; the name that is above all names,”

worship Jehovah in the beauty of holiness ( Psa 29:2 ).

Now he speaks of the greatness of the Lord.

The voice of the LORD is upon the waters ( Psa 29:3 ):

“The voice of the Lord, the voice of the Lord,” this is Hebrew poetry in its finest form, the repetition. “The voice of the Lord is upon the waters.”

the God of glory thundereth: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; yes, the LORD breaks the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divides the flames of fire. The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh. The voice of the LORD makes the hinds to calve, and discovers the forests: and in his temple doth every one speak of his glory. The LORD sitteth upon the flood; yes, the LORD sitteth King for ever. The LORD will give strength unto his people; the LORD will bless his people with peace ( Psa 29:3-11 ).

What glorious promises, “God will give you strength. God will bless you with peace.” “

Fuente: Through the Bible Commentary

Psa 29:1-2

THE PSALM OF THE SEVEN THUNDERS

This is one of the most beautiful psalms in the Bible, called a “Psalm of sublime grandeur,” by Dummelow, “Awe-inspiring poetry,” by Yates and, “A magnificent description of a thunder-storm rolling over the land,” by Maclaren.

We have adopted the title here that was used by Delitzsch. There is no good reason for rejecting the ancient inscription which labels this as “A Psalm of David.”

This psalm has:

(1) a prelude (Psa 29:1-2);

(2) a description of the mighty thunderstorm (Psa 29:3-9); and

(3) a postlude (Psa 29:10-11).

Anyone who has ever been in a really violent thunderstorm can truly appreciate this reference to nature in a violent mood.

A number of dependable scholars tell us that this psalm, in form and terminology, resembles, “Ancient Canaanite poems from 1400 to 1300 B.C., recently discovered at Ugarit in Syria. However, as Rhodes pointed out, “The theology of this Psalm is Israelite, not Canaanite. One of such ancient poems was somewhat similar to this psalm, extolling the might ascribed by the pagans to their storm-god Baal-Hadad. If indeed David made use of such a source, “His purpose was polemical, for this Psalm is a deliberate rejection of Canaanite polytheism. Here it is not Baal, but Jehovah, who is the God of the storm, not in some particular place, but all over the creation. In fact, “The name of Jehovah appears no less than eighteen times in this brief chapter.

DeHoff identified the occasion for this psalm as that of the celebration, “Of that abundant rain which fell in the days of David, after the heavens had been shut up for three years” (2Sa 21:1-10).

Kidner also pointed out that one of the happy features of this psalm is the transition, at the end of it, “From nature in an uproar to the people of God in peace.

Psa 29:1-2

THE PRELUDE

“Ascribe unto Jehovah, O ye sons of the mighty,

Ascribe unto Jehovah glory and strength.

Ascribe unto Jehovah the glory due unto his name;

Worship Jehovah in holy array.”

“O ye sons of the mighty” (Psa 29:1). The problem associated with this passage regards, “Who are these sons of the mighty?” Addis and most critical scholars render this place, “`Sons of God,’ meaning superhuman beings as in Gen 6:1.” The trouble with that is that Gen 6:1 is not a reference either to superhuman beings or to angels of God but to ordinary humans who loved and served God.

See our full discussion of this question in our discussion on Genesis, wherein are given seven unanswerable arguments against interpreting that passage as a reference to “angels.” It is no such thing. If one wants to know who “sons of God are,” let him read it in the Bible (1Jn 3:1; Rom 8:14; Gal 4:6, etc.). As for the references usually cited as supporting the view that angels are mentioned in Genesis 6, namely Job 1:8 and Dan 3:25, etc., the word “angels” is not found in any of them.

Delitzsch and other usually dependable scholars have missed it completely here. He said, “It is not the mighty of earth who are here called to worship Jehovah, but the angels.” To which we bring up the question: “Since when did the Bible become a book for instructing the angels of God?” What kind of imagination is necessary for supposing that the Jewish King David could order the angels of heaven to fall down and worship God and to ascribe unto him “Glory?”

No! As F. F. Bruce, the noted scholar of Manchester, England, stated it, “The American Standard Version of 1901 is the most accurate of the versions for purposes of detailed study of the Bible.” This verse is an outstanding example of that superiority.

Many others have also noted that, “The mighty ones of earth” are the ones here called to worship. We are grateful for the discernment of Ash who stated that, in this verse, “It is possible that the reference is to powerful nobles.

“Bishop Horne over a hundred and fifty years ago gave the correct meaning here that, `The prophet addresses himself to the mighty ones of earth’ exhorting them to give God the glory.” Yes, the persons here exhorted to “give God the Glory” are the rich, the powerful, the rulers and authorities of the world. The angels of heaven need no such exhortation, but the mighty of earth stand in the utmost need of it.

If any further proof of our interpretation is needed, let the student turn to Psa 96:7 f. “Where these two verses are quoted and addressed there to humanity at large.

E.M. Zerr:

Psa 29:1. This chapter as a whole is a psalm of praise. It is a call for all people to give the Lord the credit for all glory and strength.

Psa 29:2. Due unto his name requires that men not merely admit some glory for the Lord; they should give all that is justly his; it must be a wholehearted service. There is nothing really more beautiful than a holy service to God. It will be such a service if conducted according to the Lord’s directions. That is what David meant by the beauty of holiness.

Fuente: Old and New Testaments Restoration Commentary

This is a wonderful picture of a storm, viewed from the standpoint of one who is supremely conscious of Jehovah. The great name occurs oftener in this psalm than in any other in this first book, being found no less than eighteen times. Therein is discovered the key to the whole movement. Once the name suggestive of wonder-working might is used-The God of glory thundereth.

For the rest, this God is seen to be Jehovah of the trusting soul.

From this outlook, all the sublimity and majesty are seen under the control of love, and the singer finds occasion for the highest form of praise in the presence of a storm which otherwise might have filled the heart with terror. The storm is described in the central part of the song (3-9). To the description there is a prelude calling on “the sons of God” to praise (1, 2). In the epilogue (10-ll), the storm seems to have subsided and the psalmist sings of the one supreme impression produced. Over all the flood Jehovah sat as King. The deductions are simple and yet full of beauty. Jehovah always sits as King. During the storm He will give strength to His people. Following it He will give them peace.

Fuente: An Exposition on the Whole Bible

Peace after Storm

Psa 29:1-11

This is a perfect specimen of Hebrew poetry, describing the march of a thunder-storm over Palestine from north to south.

The prelude, Psa 29:1-2, is addressed to the angelic hosts, who stand above the tumult of earth and sky. Heaven is viewed as a temple in which the angels are the priests.

The storm, Psa 29:3-9. The many waters are the Mediterranean. The tempest breaks first on the Lebanon, the cedars of which sway to and fro before its fury. Each thunder-clap is accompanied by forked lightning. The storm passes to Kadesh and the rock-hewn cities of Petra. The beasts are terror-stricken; the trees are stripped of their leafy dress. In the Temple the worshipers respond to the challenge of nature! Glory to the King! The voice of the Lord is mentioned seven times. Compare Rev 10:3.

The conclusion, Psa 29:10-11. This God is our God, and will give us strength and peace. The psalm begins with glory in the highest and ends with peace on earth.

Fuente: F.B. Meyer’s Through the Bible Commentary

In the 29th Psalm we have the majesty of God celebrated. God is looked at here as the Sovereign Ruler of the universe. He has control not only of the hearts of men but also of nature. Everything is subject to Him. I do not know whether there is a finer poem in the Bible than this 29th Psalm. We do not always judge literature aright, but to me this Psalm is one of the loveliest poems that I have ever seen. I wonder whether you have ever noticed what it really is. It starts with an ascription of praise to God and then goes on to a description of a great storm moving in from the Mediterranean Sea and up toward the mountains of Lebanon. David, standing on the porch of his palace, looking out and watching that storm as it rages, realizes that Jehovah standeth oer the waterfloods. Give unto the Lord, O ye mighty, give unto the Lord glory and strength. Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness. Now you get something that New Testament saints may well enter into, for we cannot get beyond this, Worship the Lord in the beauty of holiness.

As he is contemplating the glory of God, suddenly he hears the thunder roll and sees the lightning flash, and exclaims, The voice of the Lord is upon the waters. He is looking out toward the Mediterranean. The voice of the Lord is upon the waters: the God of glory thundereth. And now the rain begins to pour down. The Lord is upon many waters. And still the thunder rages. The voice of the Lord is powerful; the voice of the Lord is full of majesty. And now the storm moves on across the plain and up to the mountains of Lebanon, and the great trees crash as the lightning strikes them. The Voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn-really, a wild ox. As the wind seems to be tearing those great trees and they are swaying back and forth David sees them just like a lot of animals that are driven before the wind. And then as he notes the lightning flashing he cries, The voice of the Lord divideth the flames of fire. Now the storm has moved on to the south and over to the wilderness of Judea, and still he is watching as he cries, The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in His temple doth every one speak of His glory. He thinks of the whole universe as a great temple of God. And in His temple-in His sanctuary-doth every one speak of His glory. That might be rendered, In His sanctuary everything expresses His glory. That was true of the tabernacle, and it was true of the temple, these lesser sanctuaries, for everything in them was divinely ordered and every board and every stone and every curtain and every bit of furniture spoke of His glory. As you study the tabernacle or the temple you find that it expresses Christ throughout, for Gods glory is all summed up in Christ.

The Lord sitteth upon the flood: yea, the Lord sitteth King for ever. Now the storm is dying away and all nature is quiet again, and David says, The Lord will give strength unto His people; the Lord will bless His people with peace. What a contrast! The Psalm begins with the rolling thunder, the roaring winds, and the flash of lightning but now all is quiet. It is a wonderful picture of the soul that has gone through its exercises, its stress, its trouble but has learned that God is over all, that He is strong to save. And so the heart rests in Him and is at peace.

Fuente: Commentaries on the New Testament and Prophets

Psa 29:10

I. The form of the expression brings before us the peculiar conception of the universe in the ancient Hebrew mind. Even in the narrative of the Creation in Genesis the waters above the firmament are said to be separated from the waters below the firmament, and many similar passages might be quoted. The idea was that as the shores rose out of the sea, and the rain descended from heaven, so there must be motion below and around the land, as if the earth was standing upon pillars, and there was a reservoir of water above. In this Psalm the idea is that the waters were poured down from this store of waters above the firmament, while above all, beyond all the waters and the firmament, was the throne and habitation of the Eternal, where He was sitting in royal state, ruling in majesty for ever.

II. But what is most instructive for us, and at the same time most important, is not the grandeur of the picture, is not the impressiveness of the language, but the realisation of the presence of God. Though the earth itself seem ready to melt away, the Lord is still above, a sure refuge to those who put their trust in Him. “Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.” This is the only sure rest, the only consolation that cannot fail. Elijah seemed to be alone faithful to God in Israel; his constancy had its crown and reward. Whatever may befall, whatever darkness and gloom may seem to rest upon our path, and whatever discouragements may seem to attend our efforts, yet each of us at least can strive to live a more faithful, a purer, and truer life; and each can meet his lot, whatever may be appointed for him, in the assurance that the Lord sitteth above the flood and rules the tempest.

R. Scott, Contemporary Pulpit, vol. iii., p. 303.

Psa 29:11

These words are the more remarkable as occurring in a psalm which sounds like a storm, or, to change the figure, they are like the calm sunset of a most tempestuous day.

I. You know what peace is, do you? Few common terms are less understood. Silence is not peace, nor is indifference, nor is insensibility, nor is the quiescence which comes of selfish fear of consequences. There cannot be peace where there cannot be passion. Peace must be understood as a composite term-as an affirmative, not as a negative, condition. Where there is true peace there is of necessity a right relation of forces, nothing preponderant, nothing, conflicting; everything has its due. In the case of the heart there must be life; towards God there must be intelligence, devotion, constancy; towards man there must be justice, modesty, honour.

II. The text indicates specialty of character. A particular class is spoken of, not a world, but a section-“His people.” In one sense all people are His; in another sense all people may be His. But the text comprehends all who have exercised repentance towards God and faith in our Lord Jesus Christ, all who are sealed by the Holy Ghost, and who direct their walk by the guidance of the Comforter and Sanctifier of redeemed men. In so far as we come under this designation we are inheritors of the blessing of peace.

III. Such a promise should make the Church calm and hopeful under the most distressing circumstances. Two things are clear: out of God there is no peace; in God there is perfect peace. The good man meets every day with a hopeful spirit, and will meet his last day with the most hopeful spirit of all.

Parker, Pulpit Analyst, vol. ii., p. 121.

Psa 29:11

I. “The Lord will give strength unto His people.” This implies (1) that He will enable them to come to Him at first, that the sincere desire, the Godward turning of the soul, the almost hopeless glance of penitence toward the far-off heaven, shall receive encouragement, and help, and promise; (2) the communication of the gift of power to be true witnesses and good soldiers of the truth.

II. “The Lord will bless His people with peace.” This implies (1) conscious reconciliation with God; (2) the hush and harmony of the once discordant spirit.

W. M. Punshon, Sermons, p. 219.

References: Psa 29:11.-H. Melvill, Penny Pulpit, No. 1755; G. Brooks, Outlines of Sermons, p. 96. Psalm 29-A. Maclaren, Life of David, p. 31; P. Thomson, Expositor, 2nd series, vol. i., p. 162.

Fuente: The Sermon Bible

Psalm 29

The judgment Storm

1. Give unto the Lord the glory of His Name (Psa 29:1-2)

2. The day of the Lord described as a thunderstorm (Psa 29:3-9)

3. The calm after the storm–the Lord is King (Psa 29:10-11)

Psa 29:1-2. The voice of His trusting people is hushed; His voice is now heard. From Psa 25:1-22; Psa 26:1-12; Psa 27:1-14; Psa 28:1-9 we have seen the soul exercise of the remnant of Israel, we heard their prayers, we learned of their hopes and anticipations and of their trials and sorrows. Their last prayer in the preceding Psalm was Save Thy people, and now He is seen arising to save them. His glory and strength, the glory of His Name, is now to be manifested.

Psa 29:3-9. This is one of the most wonderful poetic descriptions we have in the Bible. The day of the Lord, when He will be manifested in wrath and in mercy, is described under an onrushing thunderstorm. The mighty tempest passes from north to south. Jehovah thundereth, great waters sweep along, His voice is heard with power. The mighty cedars of Lebanon are broken by the fury of the storm. The cedars of Lebanon are symbolical of the high and exalted things which will be broken to pieces in that day. (Read Isa 2:11-14.) Lebanon and Sirion, the lofty mountains, skip like a young unicorn. The mountains will be shaken by mighty earthquakes and all the governments, typified by mountains, will also be shaken. He is manifested with flames of fire, the lightning of His righteousness, which ushers in His glorious reign. Then the hind is made to calve–it means Israels new birth, while the forests (the nations) are stripped and laid low. And in His temple, that greater house, whose maker He is, earth and heaven, all that is therein uttereth glory (literal translation).

Psa 29:10-11. The storm is past. The Lord has come. The judgment flood is gone. Jehovah now has taken His throne. He is King and blesseth His people with peace. The name of Jehovah is found 18 times in this Psalm and this Jehovah is our ever blessed Lord and Saviour Jesus Christ.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Give: Psa 2:10-12, Psa 68:31-34, Psa 96:7-9, Isa 60:12, Jer 13:16-18, Rev 5:11-14

mighty: Heb. sons of the mighty

Reciprocal: Deu 32:3 – Because Jdg 3:20 – he arose 1Ch 16:28 – Give 1Ch 29:12 – give strength 1Ch 29:20 – bowed down 2Ch 6:12 – he stood Psa 68:34 – Ascribe Psa 89:6 – the sons Psa 96:6 – strength Psa 104:1 – honour Luk 17:18 – to give Rom 11:36 – to whom Eph 3:21 – be Rev 4:11 – to receive

Fuente: The Treasury of Scripture Knowledge

The judgment-storm with which God comes into the world, to give it the “expected end.”

A psalm of David.

It will be noticed how all the psalms of this series have led one into another. The “integrity and uprightness” which “shall preserve me”, at the end of the twenty-fifth, commences, and is the main theme of the twenty-sixth. This again, in its “Lord, I have loved the habitation of Thy house,” gives us the theme of the twenty-seventh. The twenty-seventh, with its experience of Jehovah’s kindness and the closing moral of this, makes way for the twenty-eighth, in which the test of experience is the subject. The twenty-eighth prays for and prophesies the judgment of the wicked, and now the twenty-ninth shows us the passage of that clearing storm which, manifesting and leaving Jehovah supreme over the earth, leaves His people to peace, henceforth undisturbed forever.

This twenty-ninth psalm celebrates therefore the day of the Lord in its prostration of human strength and display of Jehovah’s might, which after all are the central lessons for man to learn, when once He has learned what Jehovah Himself is. It is this with which the twenty-fifth psalm opens the series, the display of righteousness in grace, which known gives God His throne in the hearts of His redeemed people. Henceforth the process of sanctification is in the subjecting of the soul to Him, -the anticipation in faith of this day of the Lord in its inner meaning, -the result being perfect blessing and abiding peace: “Take my yoke upon you and learn of Me; and ye shall find rest to your souls.” (Mat 11:28.)

The psalms following the twenty-fifth give us in order, first, the separation of the saint from sinners; secondly, that it is a separation to God; thirdly, to live a life of experimental realization of His presence in the circumstances and conditions of it. The final psalm here shows us the conditions of the realization itself, which is only to say, His governmental ways with us: simple enough if we know but a little who are these two who have come to walk together; God with all His grace forever God; and man His creature, only (and then how fully) capable of blessing so. This shows ‘how suitably this psalm ends the present series; while its dispensational form brings it into relation with the prophetic character of the Psalms in general, which has been abundantly established in our study of them.

1. The psalm begins with the exhortation to the “sons of the mighty” to give Jehovah His place of supremacy over all. It is surely not an address to angels, as perhaps mostly held, but to the mighty of the earth, in view of what follows, -a message like that of Rev 14:6-7, the message of the “everlasting gospel,” which proclaims the coming kingdom of God. They are to ascribe glory and strength to Jehovah as the only Source of these. They are to give Him the glory of His Name, the Ever-living, the Unchanging, abiding the same amid all creature changes; and to give Him allegiance in the only possible way in which He can accept it, adorned with the beauty of the holiness He requires.

2. Now Jehovah’s voice is heard approaching, the sound of an impending storm, but no mere storm. Jehovah’s voice is heard above the watery canopy of the expanse, controlling and directing the judgment in its path. It is the God of glory who thundereth; and the waters gathering are indeed “great waters.” We see it rise and spread: we hear the voice of “power” increasing to awful “majesty.” Then the crash comes, and the cedars of Lebanon, the type of loftiness of creature stature, receive the force of the blow, and are shivered and broken down before it. So the prophet announces the on-coming “day of the Lord” (Isa 2:11-14): “The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up.” This last the psalm goes on to now: “He maketh them also to skip like a calf: Lebanon and Sirion like a young aurochs.” It is no hyperbolism, nor untruth to nature, nor are we to think of an earthquake, which would introduce another element from that with which we are occupied. The storm is not a common storm; and the hills themselves tremble and start like a frightened beast, before Jehovah. The governments of the earth seem to be represented here, as the trees represent the individual potentates: all that is most stable quakes. Amid all this comes the terrible forked flame, -the light, and God is light, but God manifest in judgment, -pure wrath upon the evil. The next verse shows the limit of the storm. Coming from the north of the land of Israel, from Lebanon and Hermon (Sirion), it sweeps to beyond the territory of Judah in the south, disappearing in the wilderness of Kadesh-barnea, the place in which the people had wandered so long after the exodus. Thus it covers the land in its breadth and length, while, of course, it does not follow that it is spent with this. This is, however, the limit of the prophet’s observation; -for true prophet he is, -and the course of the storm is that of the invasion of Israel’s foes in the last days, -an invasion with which the day of the Lord is identified in its early part (comp. Joe 2:1-32). God uses the foe as His rod in a chastisement which works repentance; coming Himself then for their deliverance. It is the “great and terrible day of the Lord”, but it ends in refreshment, revival, and eternal salvation.

The final verse here gives us the end in a twofold way. In the first place, the hind is made to calve: the new birth comes for the nation, hastened by that awful visitation which God uses to accomplish blessing. On the other hand, the forests are stripped, which is the judgment-work itself. This is the double aspect of the work of Him who is perfect in it all, and in whose temple -the place where He is seen and known -“all of it” (not, I think, the temple itself or those in it, which would not be in the line of the truth here; but) all His work itself proclaims His “glory.” This is itself the perfect end of all.

3. But yet the psalm is not ended. He who delights not in judgment, but in blessing, is yet shown in two final verses in His mastery over the evil and in the abiding blessing that succeeds. The “flood” (mabbul) is here a word only used in Scripture for that which destroyed the world in Noah’s day. It does not follow that the direct application is to that and yet the reference must not be slighted. Here is now a second Flood, of which that old flood was, in fact, a type. Another world has now come to an end, and a wholly new state of things follows. At this flood too Jehovah has sat enthroned; and Jehovah now sitteth (openly) as King forever. But He who is on the throne is still -oh, bless Him for it! -the patient Minister to His people’s need. Still they have need: for the smooth path now as for the rough one hitherto, they need, and He “giveth strength,” and “Jehovah blesseth His people with” unending “peace.” Amen.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 29:1-2. Give unto the Lord, ye mighty Hebrew, , benee eelim, ye sons of the mighty, or of gods: ye potentates and rulers of the earth. To these he addresses his speech, 1st, Because they are very apt to forget and contemn God, and insolently to assume a kind of deity to themselves: and, 2d, Because their conviction and conversion were likely to have a great and powerful influence upon their people, and therefore it was much for the honour of God that they should acknowledge his divine majesty, and do homage to him. Give unto the Lord By an humble and thankful acknowledgment; for in any other way we can give nothing to God; glory and strength That is, the glory of his strength or power, which is the attribute set forth in this Psalm; or, his glorious strength. Give unto the Lord It is repeated a third time, perhaps to intimate that great men are very backward to this duty, and are hardly persuaded to practise it; and, on account of its great consequence to the interest of the kingdom of God among men, that they should comply with it; the glory due to his name That is, the honour which he deserves and claims, namely, to prefer him before all other gods, and to forsake all others, and to own him as the Almighty, and only true God. Worship the Lord in the beauty of holiness In worshipping the Lord we ought to have an eye to his beauty; to adore him, not only as infinitely awful, and therefore to be feared above all beings, but as infinitely amiable, and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness, which the angels particularly celebrate in their praises, Rev 4:8. Some, however, prefer rendering the words, the beauty of the sanctuary, for , kodesh, is often put for the sanctuary, or holy place, as , kodesh kodeshim, is for the holy of holies, or most holy. Thus the temple is termed, Isa 64:11, Gods holy and beautiful house. The chief beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment, the pattern shown in the mount. Now, in this holy place, says the psalmist, worship Jehovah; here, and only here, will he accept your prayers, praises, and oblations. So he exhorts them to turn proselytes to the Jewish religion; which was their duty and interest. Or he speaks of the manner of worship. We must be holy in all our religious performances, that is, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 29:3. The voice of the Lord, as heard in a tremendous storm of thunder and hail. The clouds at such a time assume peculiar forms, being charged with the electric fluid, which is diffused throughout all nature. This caloric, or fluid, does not exhibit appearances of fire and heat, till it is collected to a certain point, and put in motion. In a thunder storm there are generally two currents of air, and two or more ranges of clouds, the upper and the lower. When a positively electrified cloud touches another but negatively electrified, it discharges its fluid into the latter, in the form of a ball or globe of the most vivid flame, leaving a bright stream of fire behind it. One night, I saw on Salisbury plain, thirty or forty of those globes of fire run along the ground, some for half a mile, and others for a whole mile. Sometimes this globe, by touching the ground, would break into two, and once or twice into three; then the caloric expired quicker. Each of those globes emanated from a dense cloud, with loud reports. Those heavy clouds are often composed of smaller clouds but negatively electrified; then the electric fluid, discharging itself first into one, and then reverting to another, gives the beautiful zigzag or forked lightning. If this fluid strike a tree, it penetrates to the centre, and often splits it in two or more directions; but on striking a ships mast, where the deal is dry, it has been known to scatter the splinters like a star in all directions. If it strike the bellwire of a house, it completely fuses it, and leaves the oxides more than an inch broad on the paper. If it strike an animal, death is instantaneous; and yet it has been known to melt the chain of a mans watch, affecting him only with a slight shock.

REFLECTIONS.

The grandeur of God in a thunder storm, which moves with majesty, rolls the ocean, shakes the mountains, and breaks the trees, should sublimely impress the heart and inspire devotion. All the elements of nature are at his command. The affrighted herds, the trembling flocks, and blaspheming tongues, terrified into prayer, should teach what his second advent will be, when he shall roar out of Zion, and cause the heavens to depart as the coiling of a scroll of parchment. This awful God reigns, not for an hour, riding on the tempest, but sitteth above the waterfloods, and reigneth king for ever. Give unto the Lord, oh ye saints, give unto the Lord glory and strength. Borrow language of the elements, and let all nature inspire your song, in giving glory to his name.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

XXIX. Yahwehs glory in the storm (Psa 29:1-9): He is enthroned for the protection of His people (Psa 29:10 f.).

Psa 29:1. the sons of God (mg.) are superhuman beings (cf. Gen 6:1*, Job 1:6*) who minister in the heavenly Temple.

Psa 29:2 b. Follow mg. The LXX read, in his holy court.

Psa 29:6. Sirion is another name for Hermon.

Psa 29:7. MT makes no sense. Probably some word has fallen out and the meaning is that the thunder cleaves rocks or the like [with flames of fire].

Psa 29:9 b. Read with a different punctuation, shaketh the terebinth trees.

Fuente: Peake’s Commentary on the Bible

PSALM 29

Encouragement for the godly when opposed by the great ones of the earth. The One who cares for them is mightier than the mighty ones of this world.

The 29th Psalm is not a prayer of the faithful, nor an unfolding of their distress, nor the expression of their exercises. It is a definite testimony to the strength and glory of the Lord, for the encouragement of His people when they find themselves oppressed by the mighty powers of this world in the last days.

(vv. 1-2) The psalm opens with a summons to the mighty ones of the earth to acknowledge the Lord: to give Him glory and strength, and to worship Him in the beauty of holiness.

The literal meaning of the word used for the mighty is gods, a word, we are told, never by itself meaning God, but always the gods (Exo 15:11; Dan 11:36). It refers not to angelic beings, but to those mighty men who are responsible to God as His representatives in government upon the earth (Joh 10:34-35). Such have invariably failed, first by seeking to rule in their own strength, and secondly by using their place of power for the advancement of their own glory. Thus Nebuchadnezzar, the first head of the Gentile powers, boasts of the might of his power and the glory of his majesty, to his own ruin (Dan 4:30-31). So, in the near future, the last Gentile power, trusting in his own strength and glory, will be called upon to worship Him that made heaven, and earth, and the sea, and the fountains of waters. In spite of the judgment that will fall upon the nations, we know that men will not repent to give God glory (Rev 14:6-7; Rev 16:9). This refusal to give God glory will lead to the final overwhelming judgment of the living nations at Armageddon.

(vv. 3-9 A.) This great and overwhelming judgment of the day of the Lord is presented under the figure of a storm that sweeps through the land of Israel from North to South. It brings before us the irresistible power of the Lord in judgment. We hear the voice of the Lord in the roar of the waters and the thunder of the waves as the storm breaks upon the shore and bursts in all its fury upon the mountains of Lebanon and Hermon, breaking in pieces the mighty cedars. The forked lightning is followed by the roar of the thunder as it rolls away into the wilderness of Kedar. Behind these destructive forces of nature there is the mighty power of God that will overwhelm the nations in the coming storm of judgment. Isaiah in describing the judgment that ushers in the day of the Lord, uses like figures. He speaks of the cedars of Lebanon as representative of the great ones of the earth. He too, says the Lord will shake terribly the earth in the day of His judgment (Isa 2:12-13; Isa 2:19).

(v. 9 B) In the latter part of verse 9 we are carried beyond the storm into the perfect calm of the temple of the Lord, there to find that everything says glory (JND). This, however, is the glory of the Lord. In His temple the glory of God is displayed.

(vv. 10-11) The closing verses give the blessed result for those who have been into the temple and worshipped the Lord in the beauty of holiness. Such realize that whatever the storms of this world, the Lord is above them. However great the might of the mighty ones, the Lord is mightier. They may be mighty for a time; Jehovah is King for ever.

The One who is mightier than the mighty can give strength to His people and keep them in perfect peace.

Fuente: Smith’s Writings on 24 Books of the Bible

29:1 [A Psalm of David.] Give unto the LORD, O ye {a} mighty, give unto the LORD glory and strength.

(a) He exhorts the proud tyrants to humble themselves under God’s hand, and not to be inferior to brute beasts and dumb creatures.

Fuente: Geneva Bible Notes

Psalms 29

David praised God for His awesome power as a consequence of contemplating a severe thunderstorm, either a real storm or one in his mind’s eye.

"David was an outdoorsman who appreciated nature and celebrated the power of Jehovah the Creator. Jewish worshipers today use this psalm in the synagogue as a part of their celebration of Pentecost." [Note: Wiersbe, The . . . Wisdom . . ., p. 147.]

Israel’s pagan neighbors gave the credit for storms and other natural phenomena to their gods. Consequently, this creation psalm was a polemic against belief in these idols, as well as a tribute to the uniqueness of Yahweh.

"Whether David was building the psalm out of an ancient fragment, or turning to a style that would recall the old battle-hymns of God’s salvation, the primitive vigour of the verse, with its eighteen reiterations of the name Yahweh (the Lord), wonderfully matches the theme, while the structure of the poem averts the danger of monotony by its movement from heaven to earth, by the path of the storm and by the final transition from nature in uproar to the people of God in peace." [Note: Kidner, pp. 124-25.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. A call to praise Yahweh 29:1-2

The phrase "sons of the mighty" (NASB) or "mighty ones" (NIV) probably refers to the angels. The Old Testament writers called Israel "God’s son," but they did not refer to individual believers that way. The idea that every believer is God’s son was a revelation that Jesus Christ introduced for the first time (Mat 6:9; et al.).

These verses are an excellent example of climactic parallelism. In climactic parallelism, the writer makes a statement, and every time he repeats the same idea in a succeeding line, he does so more forcefully. Holy array was the dress morally, more than physically, with which the Israelites were to worship God when they assembled for their national festivals at the sanctuary.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 29:1-11

THE core of this psalm is the magnificent description of the thunderstorm rolling over the whole length of the land. That picture is framed by two verses of introduction and two of conclusion, which are connected, inasmuch as the one deals with the “glory to God in the highest” which is the echo of the tempest in angels praises, and the other with the “peace on earth” in which its thunders die away.

The invocation in Psa 29:1-2 is addressed to angels, whatever may be the exact rendering of the remarkable title by which they are summoned in Psa 29:1. It is all but unique, and the only other instance of its use {Psa 89:6} establishes its meaning, since “holy ones” is there given as synonymous in the verses preceding and following. The most probable explanation of the peculiar phrase (Bne Elim) is that of Gesenius, Ewald, Delitzsch, and Riehm in his edition of Hupfelds Commentary: that it is a double plural, both members of the compound phrase being inflected. Similarly “mighty men of valour” {1Ch 7:5} has the second noun in the plural. This seems more probable than the rendering “sons of the gods.” The psalmist summons these lofty beings to “give” glory and strength to Jehovah; that is, to ascribe to Him the attributes manifested in His acts, or, as Psa 29:2 puts it, “the glory of His name,” i.e., belonging to His character as thus revealed. The worship of earth is regarded as a type of that of heaven, and as here, so there, they who bow before Him are to be clothed in “holy attire.” The thought underlying this ringing summons is that even angels learn the character of God from the exhibitions of His power in the Creation, and as they sang together for joy at first, still attend its manifestations with adoration. The contrast of their praise with the tumult and terror on earth, while the thunder growls in the sky, is surely not unintended. It suggests the different aspects of Gods dread deeds as seen by them and by men, and carries a tacit lesson true of all calamities and convulsions. The thundercloud hangs boding in its piled blue blackness to those who from beneath watch the slow crumbling away of its torn edges and the ominous movements in its sullen heart or hear the crashes from its depths, but, seen from above, it is transfigured by the light that falls on its upper surface; and it stretches placid before the throne, like the sea of glass mingled with fire. Whatever may be earths terror, heavens echo of Gods thunders is praise.

Then the storm bursts. We can hear it rolling in the short periods, mostly uniform in structure and grouped in verses of two clauses each, the second of which echoes the first, like the long-drawn roll that pauses, slackens, and yet persists. Seven times “the voice of Jehovah” is heard, like the apocalyptic “seven thunders before the throne.” The poets eye travels with the swift tempest, and his picture is full of motion, sweeping from the waters above the firmament to earth and from the northern boundary of the land to the far south. First we hear the mutterings in the sky (Psa 29:3). If we understood “the waters” as meaning the Mediterranean, we should have the picture of the storm working up from the sea; but it is better to take the expression as referring to the super-terrestrial reservoirs or the rain flood stored in the thunderclouds. Up there the peals roll before their fury shakes the earth. It was not enough in the poets mind to call the thunder the voice of Jehovah, but it must be brought into still closer connection with Him by the plain statement that it is He who “thunders” and who rides on the storm clouds as they hurry across the sky. To catch tones of a Divine voice, full of power and majesty, in a noise so entirely explicable as a thunderclap, is, no doubt, unscientific; but the Hebrew contemplation of nature is occupied with another set of ideas than scientific, and is entirely unaffected by these. The psalmist had no notion of the physical cause of thunder, but there is no reason why a man who can make as much electricity as he wants by the grinding of a dynamo and then use it to carry his trivial messages should not repeat the psalmists devout assertion. We can assimilate all that physicists can tell us, and then, passing into another region, can hear Jehovah speaking in thunder. The psalm begins where science leaves off.

While the psalmist speaks the swift tempest has come down with a roar and a crash on the northern mountains, and Lebanon and “Sirion” (a Sidonian name for Hermon) reel, and the firm-boled, stately cedars are shivered. The structure of the verses already noticed, in which the second clause reduplicates, with some specialising, the thought of the first, makes it probable that in Psa 29:6 a the mountains, and not the cedars, are meant by “them.” The trees are broken; the mountains shake. An emendation has been proposed, by which “Lebanon” should be transferred from Psa 29:5 to Psa 29:6 and substituted for “them” so as to bring out this meaning more smoothly, but the roughness of putting the pronoun in the first clause and the nouns to which it refers in the second is not so considerable as to require the change. The image of the mountains “skipping” sounds exaggerated to Western ears, but is not infrequent in Scripture, and in the present instance is simply a strong way of expressing the violence of the storm, which seems even to shake the steadfast mountains that keep guard over the furthest borders of the land. Nor are we to forget that here there may be some hint of a parable in nature. The heights are thunder smitten; the valleys are safe. “The day of the Lord shall be upon all the cedars of Lebanon that are high and lifted up, and upon all the high mountains.” {Isa 2:13-14} The two-claused verses are interrupted by one of a single clause (Psa 29:7), the brevity of which vividly suggests the suddenness and speed of the flash: “The voice of Jehovah cleaves [or, hews out] fire flames.” The thunder is conceived of as the principal phenomenon and as creating the lightning, as if it hewed out the flash from the dark mass of cloud. A corrected accentuation of this short verse divides it into three parts, per haps representing the triple zigzag; but in any case the one solitary, sudden fork, blazing fiercely for a moment and then swallowed up in the gloom, is marvellously given. It is further to be noted that this single lightning gleam parts the description of the storm into two, the former part painting it as in the north, the latter as in the extreme south. It has swept over the whole length of the land, while we have been watching the flash. Now it is rolling over the wide plain of the southern desert. The precise position of Kadesh is keenly debated, but it was certainly in the eastern part of the desert region on the southern border. It, too, shakes, low lying as it is; and far and wide over its uninhabited levels the tempest rages, its effects there are variously understood. The parallelism of clauses and the fact that nowhere else in the picture is animal life introduced give great probability to the very slight alteration required in Psa 29:9 a, – in order to yield the rendering “pierces the oaks” (Cheyne), in stead of “makes the hinds calve” which harmonises admirably with the next clause: but, on the other hand, the premature dropping of the young of wild animals from fear is said to be an authentic fact, and gives a defensible trait to the picture, which is perhaps none the less striking for the introduction of one small piece of animated nature. In any case the next clause paints the dishevelled forest trees, with scarred bark, broken boughs, and strewn leaves, after the fierce roar and flash, wind and rain, have swept over them. The southern border must have been very unlike its present self, or the poets thoughts must have travelled eastwards, among the oaks on the other side of the Arabah, if the local colouring of Psa 29:9 is correct.

While tumult of storm and crash of thunder have been raging and rolling below, the singer hears “a deeper voice across the storm,” the songs of the “sons of God” in the temple palace above, chanting the praise to which he had summoned them. “In His temple everyone is saying, Glory!” That is the issue of all storms. The clear eyes of the angels see, and their “loud uplifted trumpets” celebrate, the lustrous self-manifestation of Jehovah, who rides upon the storm, and makes the rush of the thunder minister to the fruitfulness of earth.

But what of the effects down here? The concluding strophe (Psa 29:10-11) tells. Its general sense is clear, though the first clause of Psa 29:10 is ambiguous. The source of the difficulty in rendering is twofold. The preposition may mean “for”-i.e., in order to bring about-or, according to some, “on,” or “above,” or “at.” The word rendered “flood” is only used elsewhere in reference to the Noachic deluge, and here has the definite article, which is most naturally explained as fixing the reference to that event; but it has been objected that the allusion would be farfetched and out of place, and therefore the rendering “rain storm” has been suggested. In the absence of any instance of the words being used for anything but the Deluge, it is safest to retain that meaning here. There must, however, be combined with that rendering an allusion to the torrents of thunder rain, which closed the thunderstorm. These could scarcely be omitted. They remind the singer of the downpour that drowned the world, and his thought is that just as Jehovah “sat”-i.e., solemnly took His place as King and Judge-in order to execute that act of retribution, so, in all subsequent smaller acts of an analogous nature, He “will sit enthroned forever.” The supremacy of Jehovah over all transient tempests and the judicial punitive nature of these are the thoughts which the storm has left with him. It has rolled away; God, who sent it, remains throned above nature and floods: they are His ministers.

And all ends with a sweet, calm word, assuring Jehovahs people of a share in the “strength” which spoke in the thunder, and, better still, of peace. That close is like the brightness of the glistening earth, with freshened air, and birds venturing to sing once more, and a sky of deeper blue, and the spent clouds low and harmless on the horizon. Beethoven has given the same contrast between storm and after calm in the music of the Pastoral Symphony. Faith can listen to the wildest crashing thunder in quiet confidence that angels are saying, “Glory!” as each peal rolls, and that when the last, low mutterings are hushed, earth will smile the brighter, and deeper peace will fall on trusting hearts.

Fuente: Expositors Bible Commentary