Psalm 29:4 Komentář

It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God (Psa 29:1, Psa 29:2). II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (Psa 29:3-9), his sovereign dominion over the world (Psa 29:10), and his special favour to his church (Psa 29:11). Great and high thoughts of God should fill us in singing this psalm. A psalm of David.

INTRODUCTION TO PSALM 29 A Psalm of David. In the Vulgate Latin version is added, "at the finishing of the tabernacle"; suggesting that this psalm was composed at that time, and on that occasion; not at the finishing of the tabernacle by Moses, but at the finishing of the tent or tabernacle which David made for the ark in Zion, Sa2 6:17. The title in the Arabic version is, "a prophecy concerning the incarnation, ark, and tabernacle.'' In the Septuagint version, from whence the Vulgate seems to have taken the clause, it is, at the "exodion", "exit", or "going out of the tabernacle"; that is, of the feast of tabernacles; and which was the eighth day of the feast, and was called which word the Septuagint renders the word here used, Lev 23:36; though it was on the first of the common days of this feast that this psalm was sung, as Maimonides (w) says. Some think it was composed when the psalmist was in a thunder storm, or had lately been in one, which he in a very beautiful manner describes. Kimchi thinks it refers to the times of the Messiah; and it may indeed be very well interpreted of the Gospel, and is very suitable to Gospel times. (w) Hilchot Tamidin, c. 10. s. 11.

The voice of the Lord is powerful,.... Or "with power" (a); as thunder, in the effect of it, shows; and so is the Gospel, when it comes, not in word only, but is attended with the power of God to the conversion and salvation of souls; it is then quick and powerful, Heb 4:12; and the word of Christ personal, when here on earth, was with power, Luk 4:32; the voice of the Lord is full of majesty; Christ, in his state of humiliation, spake and taught as one having authority; and now, in the ministration of his Gospel by his servants, he goes forth with glory and majesty, Psa 45:3. (a) "in potentia", Pagninus, Montanus; "cum potentia", Cocceius, Michaelis; "with able power", Ainsworth.

The voice of the Lord is not in the weak and dissolute soul but in that which vigorously and powerfully achieves the good.… Magnificence is virtue extraordinarily great. One who performs great actions becomingly … hears himself called magnificent. When the soul is not enslaved by the pride of the flesh but assumes a greatness and dignity proper to it because of its awareness of its attributes received from God, in this soul is the voice of the Lord. Therefore, they who entertain noble thoughts of God, contemplating sublimely the reasons for creation, and being able to comprehend to a certain extent at least the goodness of God’s providence, and who besides are unsparing in their expenditures and are munificent in supplying the needs of their brothers, these are the magnificent people in whom the voice of the Lord dwells.… No difficult conditions will grieve the magnificent person; nor, in short, will any suffering greatly trouble him, nor will the sins of paltry and contemptible little people move him, nor the impurity of the flesh humble him. He is almost inaccessible to the humiliating passions, which cannot even look on him because of the loftiness of his mind.… Those, then who give great glory to God, elevate his magnificence.

"The Voice of the Lord is in power" [Psalm 29:4]. The Voice of the Lord now in them themselves, making them powerful. "The Voice of the Lord is in great might." The Voice of the Lord working great things in them.

From this he prophesies the power imparted to the apostles.… The narrative of the Acts also teaches us things in harmony with this: we learn from there how at his ascension Christ the Lord addressed his holy disciples in the words, “Stay in this city until you have been clothed with power from on high.” Ten days later on the feast of Pentecost, “there came a sound from heaven like that of a violent wind blowing.” … Now, he gives the name “voice” to the grace of the Spirit filling the apostles with power and might and rendering puny people magnificent.

"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 Gentiles; here, however, he sets forth the benefit of temporal gifts. And concerning this he does three things. First, he proposes the spiritual gifts. Second, he sets forth the uprooting of vices that follows from them, at "The voice of the Lord breaking." Third, the advancement or promotion to good things, at "The voice of the Lord preparing." In spiritual gifts there is this difference: because to some, spiritual gifts are given for those things that are commonly fitting and must be done and are necessary for salvation; to others, for certain arduous things, such as working miracles and the like. As to the first, he says, "The voice of the Lord in power," that is, by the Lord's command, power is given to fulfill the precepts. As to the second, he says, "The voice of the Lord in magnificence," that is, by the Lord's command, power is given to his saints to do great things: Ps. 67: "Over Israel is his magnificence." 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 is accomplished by divine power, to which it pertains to allow fears. Magnificence pertains to the gift of knowledge, because to knowledge it pertains to do great things: Sir. 25: "How great is the one who finds wisdom."

"The voice of the Lord is upon the waters," etc. Here he sets forth the divine benefits. And first, the past ones. Second, the future ones, at "The Lord makes the flood to dwell," etc. Concerning the first, he does two things. First, he enumerates the benefits bestowed. Second, he concludes with thanksgiving, at "And in his temple." The benefits bestowed can be explained figuratively and mystically. Figuratively, indeed; and so in the first part he sets forth two benefits bestowed: namely, at the departure, and second, after the departure from it, at "The voice of the Lord breaking." And first he recalls the benefit of the departure 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 divided sea, as is said in Ex. 14. And he magnifies this in three ways. First, on the part of authority: "The God of majesty," who is majesty itself: Is. 6: "The whole earth was full of his majesty," "thundered," because when Moses raised his hands, a wind blew. And this blowing he calls "thundered," because thunder is produced from the agitation of winds. Also on the part of the matter, because he dried up not small waters but many, namely those of the sea: Is. 41: "Did you not dry up the sea?" Wis. 10: "He brought them across through exceedingly great water." Also on the part of the effect, from the fact that it was of great power in that it cast down the enemies: Ex. 15: "Your right hand, O Lord, has struck the enemy." For this reason it is said, "The voice of the Lord in power." Also another effect is of magnificence; hence he says, "The voice of the Lord in magnificence," because he made them pass through the sea on dry ground. Hence it follows in the same place, namely Ex. 15: "Magnificent in holiness, terrible and praiseworthy," etc. "The voice of the Lord breaking the cedars, and the Lord will break," etc.

Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions. (Psa 29:1-11) Give--or, "ascribe" (Deu 32:3). mighty--or, "sons of the mighty" (Psa 89:6). Heavenly beings, as angels.

powerful . . . majesty--literally, "in power, in majesty."