A psalm for David, at the finishing of the tabernacle. Bring to the Lord, O ye children of God: bring to the Lord the offspring of rams.

“Everyone who discusses divine matters in an orderly way so as always to hold the correct opinion concerning the Father, the Godhead of the Only-begotten and the glory of the Holy Spirit, brings glory and honor to the Lord. And, because his providence penetrates even to the smallest things, he increases the glory who is able to give the reasons for which all things were created and for which they are preserved, and also for which, after this present stewardship, they will be brought to judgment. He who is able himself to contemplate each individual creature with clear and unconfused thoughts and, after having contemplated them himself, is able to present to others also the facts concerning the goodness of God and his just judgment, he is the one who brings glory and honor to the Lord and who lives a life in harmony with this contemplation. For, the light of such a person shines before others, since by word and work and through mighty deeds of every kind the Father in heaven is glorified.”

“Prepare for the Lord Heb. הבו. Prepare for the Lord and prepare for Him, you sons of the mighty of the land. From here we derive the ruling that [for the first blessing of the Amidah prayer] we should say the blessing אבות, the Patriarchs (Meg. 17b, R.H. 32b, Mid. Ps. 29:2). But Menachem (p. 68) associated הבו as an expression of giving. mighty Heb. אלים, princes. prepare for the Lord glory and might From here we derive that [for the second blessing of the Amidah prayer] we should say the blessing of גבורות, mighty deeds.”

“In other Psalms the Psalmist recalled the confidence he has in God; but here, as one delivered, he gives thanks. And first are set down the Psalms pertaining to the giving of thanks. Second he recalls the benefits bestowed, at the words, "In you, Lord, have I hoped." Concerning the first he does two things. First he invites others to acts of thanksgiving. Second he himself gives thanks, at the words, "I will extol you." The title is, "A Psalm of David at the completion of the tabernacle": and note the history in 1 Kings 4, where the sons of Israel in the time of Eli fought against the Philistines, and the ark of God was captured, and it was in that land six months, and at length, because of the plague, they sent it back to Gabaa; and when Saul had died, David took it, and carried it to Jerusalem, and made a tabernacle for it, and danced before it, as is recorded in 2 Kings 6; and it seems this Psalm was composed at that time. Mystically, by the tabernacle is signified the holy Church: Revelation 21, "Behold the tabernacle of God with men." This tabernacle, that is, the Church, was snatched from the hands of the Philistines, that is, of the demons; and the things said in this Psalm pertain to the gifts of the Holy Spirit, through which this tabernacle is brought to completion. It is therefore divided into two parts. In the first he invites others to offer to God through the giving of thanks. Second he recalls the benefits, at the words, "The voice of the Lord is upon the waters." Concerning the first he does three things. First he shows to whom offering should be made. Second, who should offer. Third, what they ought to offer. He says therefore, "Bring." But to whom? "To the Lord," to him alone, not to another: Exodus 22. That offering is owed to God alone is said in 1 Chronicles, last chapter: "All things are yours; and what we have received from your hand, we have given to you." Who ought to offer he shows: "sons of God": Ecclesiasticus 34, "The Most High does not approve the gifts of the unjust"; Genesis 4, "God had regard first for Abel, and afterward for his gifts," because man ought first to please God, and afterward make an offering to him; and therefore he says, "sons of God," through faith: John 1, "But as many as received him, he gave them power to become sons of God, to those who believe in his name." Likewise through charity: 1 John 3, "See what manner of charity God has given us," and so on. Through good works: Romans 8, "Those who are led by the Spirit of God, these are sons of God." "Bring." Here he shows what ought to be offered. And first he sets down the bodily sacrifice. Second, the spiritual, at the words, "Bring to the Lord glory." Offering used to be made from three kinds of animals: namely oxen, goats, and rams; and beyond the other animals the lamb was the most customary sacrifice. Hence Exodus 29 says that every morning and evening one lamb was immolated, because Christ was most especially and most expressly prefigured by the lamb: John 1, "Behold the Lamb of God." And therefore he says, "Bring to the Lord the sons of rams," that is, lambs. Mystically the rams are the leaders of the flock, that is, the apostles: Psalm 46, "The princes of the peoples are gathered together." Their sons are the faithful: 1 Corinthians 4, "In Christ Jesus, through the Gospel, I have begotten you." "Bring," therefore, yourselves to God, you who are the sons of rams. "Bring." Consequently he sets down the spiritual sacrifice. And first he sets it down itself. Second he makes it manifest, at the words, "Bring to the Lord glory to his name." It is to be noted that the Lord willed these things to be offered to him not for his own sake, since he himself said, "Shall I eat the flesh of bulls," and so on, but so that we might know him as the beginning of all our goods, and the end to which all things are to be referred; and therefore it is lawful for no one to offer sacrifice except to God. For God is the end, and we can add nothing to him; and therefore we ought to glorify him, so that whatever we do, we do for his glory: 1 Corinthians 10, "Do all things for the glory of God." Likewise God is the beginning, and therefore we owe him honor. Malachi 1, "If I am the Lord, where is my honor?" And therefore he says, "Bring to the Lord glory and honor." 1 Timothy 1, "To God alone be honor and glory." "Adore the Lord." Here he makes manifest the spiritual sacrifice. And first he shows how we ought to give him glory. Second, how we ought to give him honor. He says therefore that God himself is glorious, and therefore we ought to render him glory; hence he says, "Bring to the Lord glory to his name." He is in himself glorious; but his name ought to be glorious in us, that is, that in our knowledge it may be glorious. And insofar as he is glorious and manifest in us, we ought to give him honor; and therefore he says, "Adore the Lord in his holy court," that is, in this Church, which is like a heavenly court. Or "in the court," that is, in the mind: John 4, "the true adorers," and so on. "The voice of the Lord is upon the waters," and so on. Here he sets down the divine benefits. And first the past ones. Second the future ones, at the words, "The Lord sits above the flood," and so on. Concerning the first he does two things. First he enumerates the benefits bestowed. Second he concludes the giving of thanks, at the words, "and in his temple." The benefits bestowed can be expounded figuratively and mystically. Figuratively indeed; and thus in the first part he sets down two benefits bestowed: namely at the going out, and second, after the going out, at the words, "the voice of the Lord that breaks." And first he recalls the benefit of the leading out from Egypt. Second he makes it manifest. He says therefore: "the voice," that is, the command, "of the Lord," was "upon the waters," of the sea divided, as is said in Exodus 14. And he magnifies this in three ways. First on the part of authority. "The God of majesty," who indeed is majesty itself: Isaiah 6, "the whole earth was full of his majesty." "Has thundered," because when Moses had lifted up his hands, a wind blew. And this blast he calls "has thundered," because thunder arises from the disturbance of the winds. Likewise on the part of the matter: because he dried up not small waters, but many, namely of the sea: Isaiah 41, "Have you not dried up the sea?" Wisdom 10, "he brought them through very great water." Likewise on the part of the effect, from the fact that there was great power in this, that he cast down the enemies: Exodus 15, "Your right hand, O Lord, has struck the enemy"; on account of which it is said, "the voice of the Lord in power." Likewise another effect is of magnificence; hence he says, "the voice of the Lord in magnificence," because he made them pass through the dry sea; hence it follows in the same place, namely Exodus 15, "magnificent in holiness, terrible and praiseworthy," and so on. "The voice of the Lord that breaks the cedars, and the Lord will break," and so on. Consequently he recalls the benefits bestowed after the crossing. And this can be understood in two ways. First, by removal from evil. Second, by the conferring of goods, at the words, "the voice of the Lord that shakes." Concerning the first he does two things. First he sets down the benefit. Second, the ease of conferring the benefit, at the words, "and he will crush." He says therefore: "the voice of the Lord that breaks the cedars." Cedars are great men: and it signifies the Amorites, who were great and strong: Amos 2, "I exterminated the Amorite before his face, whose height was the height of the cedars, and he was strong as an oak." Likewise, in the whole land which had been promised to them, there were Amorites and other nations, which could not be exterminated and subjugated until the time of David. All the Amorites still dwelt around Lebanon, as is said in Joshua 15. And therefore he says, "the Lord will break the cedars of Lebanon," that is, the Amorites, who still dwelt there, "and he will crush them as the calf of Lebanon, and Sirion as the son of unicorns." The Hebrews have it thus: "and he will crush them as the calf of Lebanon, and Sirion like the son of buffaloes." And the literal sense is this: because there is a difference between buffaloes and oxen, since buffaloes are nourished in marshes, but oxen in mountains. For on Mount Lebanon there were many pastures in which great cedars grew. Likewise there were calves there, and oxen. He says, therefore, that it will be as easy for God to crush the cedars of Lebanon as if he were to crush a calf of Sirion. Sirion is a certain place: Isaiah 35, "the beauty of Carmel and Sirion." This place is watery, where buffaloes graze; as if to say, he will crush even Sirion as the son of a buffalo, or a calf. Mystically, "the voice of the Lord is upon the waters" hints at a twofold benefit, namely of conversion and of the gifts which are given to those converted. "The voice of the Lord in power." According to the mystery this can be expounded in two ways. In one way, so that it be referred to the preaching of Christ; and thus it deals with the conversion of the Jews and of the Gentiles: of the Jews, when he says, "upon the waters." Men are likened to waters: because just as waters flow and do not return, so do men, 2 Kings 14. Hence the voice, that is, the preaching, of the Lord is said to be upon the waters, that is, upon the people of the Jews, because from the doctrine of God not yet incarnate, but awaited, the Jews were converted to God. Concerning the conversion of the Gentiles it follows when he says, "the God of majesty has thundered." Thunder is formed in a cloud, in which is signified the incarnation itself, which is like a cloud; Isaiah 19, "Behold the Lord ascends upon a light cloud." "The God of majesty," therefore, "has thundered," that is, the Omnipotent has thundered through preaching from the cloud of his flesh: Job 37, "he will thunder with his voice wonderfully." And he says, "upon many waters," because the voice of the incarnate Lord was not only upon the Jews, but upon the Gentiles: Isaiah 49, "I have given you as a light to the Gentiles," and so on. Or, "upon the waters," of Baptism; hence from the time when Christ was baptized, this Psalm is sung, "the voice of the Lord in power." Above, the Psalmist according to the mystical understanding touched upon the mystery of the conversion of the Jews and of the Gentiles; here, however, he sets down the benefit of temporal gifts: and concerning this he does three things. First he sets forth the spiritual gifts. Second he sets down the uprooting of vices which follows from them, at the words, "the voice of the Lord that breaks." Third, the advancement or promotion to goods, at the words, "the voice of the Lord that prepares." In spiritual gifts there is this difference, that to some spiritual gifts are given for those things which are common and are to be done, and are of the necessity of salvation; to others, for certain arduous things, such as the working of miracles, and the like. As to the first he says, "the voice of the Lord in power," that is, from the command of the Lord power is given to fulfill the precepts. As to the second he says, "the voice of the Lord in magnificence," that is, from the command of the Lord power is given to his saints to do great things: Psalm 67, "his magnificence is over Israel." The Gloss adapts these to the gifts of the Holy Spirit. And the first, namely the conversion of the faithful, to the gift of fear, which comes about by divine power, to which it belongs to admit fears. Magnificence pertains to the gift of knowledge, because it belongs to knowledge to do great things: Ecclesiasticus 25, "How great is he who has found wisdom." "The voice of the Lord that breaks." Here he treats of the exclusion of vices, and touches first the vice of pride. Second, of concupiscence, at the words, "the voice of the Lord that cuts off the flame of fire." Third, the vice of unbelief or contempt, at the words, "the voice of the Lord that shakes the desert." He shows therefore first the exclusion of pride. Hence it is to be noted that just as firs are great, so also are cedars; and therefore pride is signified by them. He says therefore, "the voice of the Lord that breaks the cedars," that is, the power of divine command over all the proud: Isaiah 14, "Your pride has been brought down to hell"; "and he will crush the cedars of Lebanon," that is, the voice of the Lord, by crushing with his power those very arrogant and proud men: because all kings were through this converted to Christ; and finally over the cedars of Lebanon, because the greater ones among the Jews were converted, as in the case of Nicodemus, John 3. Likewise, "and he will crush them as a calf." Here is set down the perfection of conversion. Mount Lebanon is very rich in pasture, and the priests, because of the abundance of the victim, used to pasture oxen there; and therefore, "he will crush them as the calf of Lebanon," that is, he will humble them like a calf of Lebanon, namely so that they may offer themselves as a sacrifice, just as a calf is offered which is nourished on Mount Lebanon. And this is evident, because many great men exposed themselves to martyrdom for Christ: Matthew 22, "my bulls and my fatlings have been killed." "And the beloved as the son of unicorns." This can be read in two ways. First, so as to signify the authority of the crushing; as if to say, the beloved will do these things. And according to this, "beloved" is put in the singular, as having authority. "This is my son," and so on, Matthew 3. And he will do these things "as the son of unicorns," that is, the son of the Jews, because the mystery of the incarnation wrought these things; and the Jews are called unicorns, insofar as they glory in the worship of one God. Or he is called a unicorn, because according to the eternal generation he is without a mother, and according to the temporal generation he was a son without a father. Otherwise, "the beloved," etc., that is, Christ, will suffer as an example of this crushing, will give an example to others of suffering: 1 Peter 2, "Christ suffered for us, leaving you an example, that you should follow his steps." And he will suffer not insofar as he is God, but insofar as he is the son of the unicorns of the Jews. Let us return, therefore, to the literal sense. "The voice of the Lord that cuts off the flame." Here he recalls the benefit by which they were freed from an evil divinely inflicted. Numbers 11 says that, because of the murmuring of the people, fire invaded part of the camp, and at the raising of the hand of Moses the fire was extinguished; and this is what he says, "the voice," that is, the command, "of the Lord that cuts off," that is, destroys, "the flame of fire." Consequently he recalls the benefits which advance in good. And he sets down three. First the benefit of the multiplication of the people. Second, of the nourishing of the little ones. Third, of the leading through the desert. Jerome's text has, "the voice of the Lord that brings the desert to birth." Thus it is read in Joshua. None of those who went out from Egypt, and came into the desert, entered the land of promise, except Joshua and Caleb, as is clear in Numbers 14. But all who entered it were born in the desert. And therefore he recalls this benefit, that the people were not extinguished; hence he says, "the voice of the Lord that brings to birth," that is, that causes to be brought to birth, and especially the desert of Cades: because as far as the intention of Moses was concerned, they were to enter the land of promise as soon as they went out from Egypt, and come to Cades. Hence they sent spies, and those men dissuaded them and were afraid to enter; and on account of that sin all died. And because from that point they were denied entry, therefore in this desert all died. Or according to our text, "the voice of the Lord that shakes the desert," that is, moving it to generation through the desert of Cades. "The voice of the Lord that prepares the stags." Jerome has, "that acts as midwife to the stags." The Hebrew has, "that prepares the mules." Stags remain in deserts. And because the sons of Israel were forty years in the desert, they are therefore called stags: Psalm 17, "He has set my feet like the feet of stags," because the women had the opportunity of giving birth and of nourishing their young. "And he will reveal the thick places," or the forests, because he furnished them a leader by a pillar of fire by night and of cloud by day: Psalm 135, "he led his people through through the desert." Mystically, in that he says, "the voice of the Lord that breaks," he signifies the gift of fortitude. And here he sets down the exclusion of the sin of concupiscence, when he says, "the voice of the Lord that cuts off the flame of fire," namely, of concupiscence: Wisdom 6, "the concupiscence of wisdom will lead to the everlasting fire." And this nourishes other evils, concerning which 1 John 2, "All that is in the world is either the concupiscence of the eyes," and so on. And this it consumes: Job 31, "it is a fire devouring even to destruction." Basil expounds it thus: "The voice of the Lord that cuts off," etc., because on the day of judgment, by divine power, the fire will be divided, because there will be burning without light in the fire that enfolds the reprobate. A fire shining without burning will be for the glory of the elect. And this that he says pertains to the gift of counsel. "The voice of the Lord that shakes the desert." Here he sets down the exclusion of a twofold unbelief: namely of the Gentiles and of the Jews. As to the first he says, "the voice of the Lord that shakes the desert," that is, he moved the Gentiles to the faith, converting them to it: Isaiah 54, "many are the children of the desolate one" (that is, of the Gentile people), "more than of her that has a husband" (that is, of the synagogue). As to the second he says, "the desert of Cades," which is interpreted "the holy place of the law": because the Jews, sanctified by the lawgiver, will be converted at the end of the world: Isaiah 1, "our land is desolate," and so on. And this pertains to the gift of understanding. Consequently he recalls the benefit which pertains to advancement in goods. And first he sets down the bestowal of wisdom. Second, its act. He says therefore, "the voice of the Lord that prepares the stags," that is, the holy and perfect men: because just as stags repel poisonous things, so the saints repel every sin; and just as stags walk through thorns without injury, so the saints walk through the vanity of the world without delight in it. Genesis, second-to-last chapter, "Naphtali is a stag let loose, giving words of beauty." And these are prepared by God, not by themselves; and God himself "will reveal" to them "the thick places," that is, the things which are hidden from others: Matthew 11, "you have revealed these things to little ones." And this pertains to the gift of wisdom. Consequently he concludes the giving of thanks for the aforesaid benefits, saying, "in his temple all will speak his glory": Psalm 148, "young men and maidens, old men with the young, let them praise the name of the Lord." Another text has, "everyone will speak or will tell of his glory." It is true that each one has common gifts, and also special ones. And for this special gift each one will tell of his glory: Ecclesiasticus, last chapter, "to him who gives me justice, I will give glory." "The Lord." Here he treats of the benefits hoped for. And first he recalls the power of the benefactor. Second he sets down the benefits hoped for, at the words, "the Lord will give strength to his people." In the Hebrew it is had, "the Lord sat above the flood," and this has a plain sense; as if to say: it is true that he did this to the people of Israel. Was he not perhaps of the same power at some other time? Indeed, from the beginning of the world his judgments have been manifest. And he recalls one manifest judgment, that because of the sin of men he brought on the flood. "And the Lord will sit as king forever," judging, namely, the peoples in equity. Jerome has, "the Lord inhabits the flood," or causes it to be inhabited. When the flood was overflowing, the earth was emptied of its inhabitants. Afterward again, he causes the earth to be inhabited, which had then been scattered through the multiplication of men. Mystically this can be read in three ways. In one way, so that "the flood" stands as it were an accusative appended to this infinitive, "to inhabit": because in Noah's ark those alone inhabited the flood; and thus by Noah's ark is signified the Church, and the saints who are in it inhabit securely the flood of tribulations. In another way, conversely, as if, the flood inhabits in his temple. The flood is the world, and the carnal men of the world: Nahum 1, "in the passing flood he will make an end." This flood, therefore, he will cause to inhabit in his temple, when they are converted, "and the king will sit forever," as was expounded above. In another way, the flood inhabits, that is, the baptismal waters, which he himself inhabits through the effect of grace. Consequently he recalls the benefits hoped for. And first those pertaining to progress. Second, to the end. As to the first he says, "the Lord will give strength to his people," by which they may be able to advance: Isaiah 40, "who gives strength to the fallen, and fortitude to those who had none," and so on. As to the second he says, "the Lord will bless his people in peace": Isaiah 32, "my people will sit in the beauty of peace, in tabernacles of confidence, in wealthy rest."”

“In this psalm we have, I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty: "O you mighty (Psa 29:1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!" It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it. 2. How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Rev 21:24. 3. What they are called to do - to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: "Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise." Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Rev 14:6, Rev 14:7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name, Psa 29:2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done out best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. 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. (2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, Ch2 20:21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, 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; this the angels fasten upon in their praises, Rev 4:8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness, Psa 48:1, Psa 48:2; Jer 17:12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment - the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, 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. II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider, 1. His sufficiency in himself, intimated in his name Jehovah - I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it. 2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion, (1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see, [1.] His glory. It is the God of glory that thunders (thunders is the noise of his voice, Job 37:2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (Psa 29:3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Psa 29:4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble - for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great. [2.] His power (Psa 29:4.): The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature. First, Trees have been rent and split by thunderbolts, Psa 29:5, Psa 29:6. The voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance; the wilderness of Kadesh also was in like manner shaken (Psa 29:8), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh. Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Psa 78:48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (Psa 29:7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them. Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words 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. (2.) In the kingdom of providence, Psa 29:10. God is to be praised as the governor of the world of mankind. He sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has prepared in the heavens (Psa 103:19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe, [1.] The power of his kingdom: He sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Psa 24:2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Psa 93:3, Psa 93:4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to destroy the earth any more by a flood, Gen 9:11; Isa 54:9. [2.] The perpetuity of his kingdom; He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity. (3.) In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (Psa 29:9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job 36:25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Psa 145:10. [2.] In the favours he bestows upon the subjects of that kingdom, Psa 29:11. First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy.”

“Give unto the Lord, O ye mighty,.... The Targum refers this to the angels, "give praise before the Lord, ye companies of angels, sons of the Mighty;'' these are mighty ones, and excel all other creatures in strength; and are the sons of the Mighty, or of God; it is their duty and their business to glorify and to worship him and his Son Jesus Christ, as they do continually; but rather the princes and great men of the earth are here meant, who are so called, Psa 82:1; and these, as they receive much honour and glory, both from God and man; and because they are apt to seek their own glory, and ascribe too much to themselves, are called upon particularly to give glory to God; and the more, inasmuch as they may be the means of engaging their subjects, by their influence and example, to do the same, and who may be included in them; for this is not to be understood of them exclusive of others, as appears from Psa 96:7; moreover, all the saints and people of God may be intended, who are all princes and kings; and may be said to be mighty, especially those who are strong in faith; and these are they who give most glory to God; give unto the Lord glory and strength; give glory to Jehovah the Father, by celebrating the perfections of his nature; by commending the works of his hands, the works of creation; by acquiescing in his providential dispensations; by returning thanks to him for mercies received, temporal and spiritual; particularly for salvation by Christ, and, above all, for Christ himself; by exercising faith in him as a promising God; by living becoming his Gospel, and to the honour of his name: give glory to the Son of God, by ascribing all divine perfections to him, by attributing salvation to him, and by trusting in him alone for it: give glory to the Spirit of God, by asserting his deity, by referring the work of grace and conversion to him, and by depending upon him for thee performance of the good work begun: give "strength" to each person, by acknowledging that power belongs to them, which is seen in creation, redemption, and the effectual calling; or else strength may mean the same thing as praise and glory; see Psa 8:2, compared with Mat 21:16; and both may design strong praise and glory, expressed in the strongest and with the greatest vigour and vehemency of spirit.”

“Finishing. Septuagint, exodiou or exodou , may also signify “the going out;” (Haydock) as if the sacred ministers exhorted their successors to perform their duty in the ensuing week, or on the last day of the feast of tabernacles, Leviticus xxiii. 36. (Calmet) — Hebrew has only “A canticle of David,” (Haydock) and the rest was not in the Hexapla in the time of Theodoret, so that many pay no attention to it. The author seems to have supposed that the psalm was composed when David had finished the tabernacle, on Sion. (Calmet) (2 Kings vi., and 1 Paralipomenon xvi.) — But the psalmist had in view things of far greater importance, the propagation of Christianity among many great potentates. (Worthington) — The Fathers explain it in this sense, though it may literally allude (Calmet) to the storm procured by the prayer of Elias, 3 Kings xviii. 1, 41. (Haydock) — It might be composed in a thunder-storm, and used on similar occasions, (Muis) when a person had to go from home. (Haydock) — The seven voices may allude to the seven sacraments, or trumpets, Apocalypse x. 3. (Berthier) — God. Septuagint seemed to have read Aleim, or they have taken elim in the same sense, as it signifies “the mighty” as well as “rams.” On account of this ambiguity, a double translation is given either by the Septuagint, or rather by some later writer, who may have inserted the explanation, O ye children of God, bring ye to the Lord; (Haydock) which has crept from the margin into the text. (Amama) — It is marked as superfluous by Grabe, (Haydock) not being found in the best Greek copies; or at least have an obel, (Eusebius) to insinuate that it was not in Hebrew, in which state it appears in the Gal. Psalter, published in St. Jerome’s works. (Calmet) — It is not contrary to the original, though more explicit, (Berthier) as the address is made to all the faithful, (Menochius) or to the priests and nobility. (Haydock) — The apostles are styled rams, because they beat down error with the two Testaments; whence bishops’ mitres have two horns. (Lombard; Amama) — “Give praise to the Lord, ye troops of angels; render to the Lord glory and strength.” (Chaldean) (Calmet) — Be grateful for the favours which are here recounted. (Worthington) — Most people now translate, “sons of the mighty.” Yet St. Jerome and Houbigant have, “offspring of rams;” filios arietum. Bring lambs to the Lord, as the original may certainly mean; though many who are attached to the Hebrew allow also sons of God. (Berthier) — Montfaucon says that Origen marked with a lemniscus, what he judged “a better reading,” and thus obelized the first of these versions, and added the second with an asterisk. This liberty has been attended both with good and bad consequences. (Kennicott)”

“The opening strophe calls upon the celestial spirits to praise Jahve; for a revelation of divine glory is in preparation, which, in its first movements, they are accounted worthy to behold, for the roots of everything that takes place in this world are in the invisible world. It is not the mighty of the earth, who are called in Psa 82:6 בּני עליון, but the angels, who are elsewhere called בּני אלהים (e.g., Job 2:1), that are here, as in Psa 89:7, called בּני אלים. Since אלים never means God, like אלהים (so that it could be rendered sons of the deity), but gods, Exo 15:11, Dan. 9:36, the expression בּני אלים must be translated as a double plural from בּן־אל, after the analogy of בּתּי כלאים, Isa 42:22, from בּית כּלא (Ges. 108, 3), "sons of God," not "sons of gods." They, the God-begotten, i.e., created in the image of God, who form with God their Father as it were one family (vid., Genesis S. 1212), are here called upon to give unto God glory and might (the primary passage is Deu 32:3), i.e., to render back to Him cheerfully and joyously in a laudatory recognition, as it were by an echo, His glory and might, which are revealed and to be revealed in the created world, and to give unto Him the glory of His name, i.e., to praise His glorious name (Psa 72:19) according its deserts. הבוּ in all three instances has the accent on the ultima according to rule (cf. on the other hand, Job 6:22). הדרת קדשׁ is holy vestments, splendid festal attire, Ch2 20:21, cf. Psa 110:3. (Note: The reading proposed in B. Berachoth 30b בּחרדּת (with holy trembling) has never been a various reading; nor has בּחצרת, after which the lxx renders it ἐν αὐλῇ ἁγίᾳ αὐτοῦ.) A revelation of the power of God is near at hand. The heavenly spirits are to prepare themselves for it with all the outward display of which they are capable. If Psa 28:2 were a summons to the church on earth, or, as in Psa 96:9, to the dwellers upon the earth, then there ought to be some expression to indicate the change in the parties addressed; it is, therefore, in Psa 28:2 as in Psa 28:1, directed to the priests of the heavenly היכל. In the Apocalypse, also, the songs of praise and trumpeting of the angels precede the judgments of God.”