Psalm 29:9 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 maketh the hinds to calve,.... Which being timorous creatures, the bringing forth of their young, which is naturally very painful and difficult, is lessened and facilitated by thunder; they being either so frightened with it that they feel not their pains; or their pains, being hastened by it, become more easy; and naturalists observe, that the time of bringing forth their young is at that season of the year when thunder is most frequent; see Job 39:1. Thunder has a like effect on sheep, and makes them abortive (g): this may be applied to the Gospel, which is the means of bringing forth souls to Christ by his churches and ministers; who may very fitly be compared to hinds for their love and loveliness, their swiftness and readiness to do the will of Christ, and their eager desires after communion with him, Pro 5:19; and discovereth the forests; or "maketh bare" (h): by beating off the leaves and branches of trees, and them to the ground; or by causing the wild beasts that frequent them to retire to their holes and dens; which effects are produced by thunder; and this aptly agrees with the Gospel, which is a revelation of secrets, of the thickets and deep things of God; of his council, covenant, mind, and will; and of the mysteries of his grace to the sons of men, and generally to babes, or men of their capacities; and of its stripping them of all their own righteousness, and dependence on it; and in his temple doth everyone speak of his glory; either in heaven, where angels and glorified saints are continually employed in speaking of his glorious name, nature, and works; or in the temple, or tabernacle at Jerusalem, where the Levites stood to praise the Lord morning and evening, and where the tribes went up to worship, and to give thanks unto the Lord, Ch1 23:30; or the church of God, which is the temple of the living God, whither saints resort, and where they dwell, and speak of the glory of God, of his divine perfections, and of his works of creation and providence; and of the glory of the person of Christ, and salvation by him; and of the glorious work of grace begun in their souls by the blessed Spirit; for hither such as have heard the voice of Christ, and have felt the power of it, and have found it to be a soul-shaking, an heart-breaking, and an illuminating voice, come, and declare it to the glory of the grace of God. (g) Aristot. Hist. Animal. l. 9. c. 3. Plin. Nat. Hist. l. 8. c. 47. (h) "et denudat", Musculus, Vatablus, Junius & Tremellius, Piscator, Gejerus; so Cocceius, Michaelis, Ainsworth.

One who is in the temple of God does not speak out abuse or folly or words full of shameful matters, but “in his temple all shall speak his glory.” … This one duty, referring glory to the Creator, belongs to every army of heavenly creatures. Every creature, whether silent or uttering sound, whether celestial or terrestrial, gives glory to the Creator. But wretched people who leave their homes and run to the temple, as if to enrich themselves somewhat, do not lend their ears to the words of God; they do not possess a knowledge of their nature; they are not distressed, although they have previously committed sin; they do not grieve at remembering their sins, nor do they fear the judgment; but, smiling and shaking hands with one another, they make the house of prayer a place of lengthy conversation, pretending not to hear the psalm that solemnly protests and says, “In the temple of God all shall speak his glory.” You not only do not speak his glory, but you even become a hindrance to the other, turning his attention to yourself and drowning out the teaching of the spirit by your own clamor. See to it that you do not at some time leave condemned along with those blaspheming the name of God instead of receiving a reward for glorifying him. You have a psalm; you have a prophecy, the evangelical precepts, the preachings of the apostles. Let the tongue sing, let the mind interpret the meaning of what has been said, that you may sing with your spirit, that you may sing likewise with your mind. Not at all is God in need of glory, but he wishes you to be worthy of winning glory. Therefore, “what a person sows, he will also reap.” Sow glorification, that you may reap crowns and honors and praises in the kingdom of heaven. This statement, “In his temple all shall speak his glory,” was made not unfittingly in a digression, because some in the temple of God talk endlessly until their tongue aches; and these enter without profit.

"The Voice of the Lord perfecting the stags" [Psalm 29:9]. For the Voice of the Lord has first perfected them that overcame and repelled the envenomed tongues. "And will reveal the woods." And then will He reveal to them the darknesses of the Divine books, and the shadowy depths of the mysteries, where they feed with freedom. "And in His temple does every man speak of His glory." And in His Church all born again to an eternal hope praise God, each for His own gift, which He has received from the Holy Spirit.

Now, he called “woods” the idols’ precincts as being utterly fruitless; these are the kinds of woods or coppices that the best woodcutters are accustomed to chop down, leaving the earth bare of them, and they plant fruitbearing trees and sow seeds of edible crops. The cultivators of the world did this, too: pulling up idols’ precincts by the roots, they planted the divine churches in their place.

"The voice of the Lord dividing the flame." Here he recalls the benefit by which they were freed from an evil inflicted by God. In Num. 11, it is said that on account of the murmuring of the people, fire invaded part of the camp, and at the raising of Moses' hands the fire was extinguished. And this is what he says: "The voice," that is, the command, "of the Lord dividing," that is, destroying, "the flame of fire." Next he recalls the benefits that promote in good. And he sets forth three: first, the benefit of the multiplication of the people; second, the nourishment of the little ones; third, guidance through the desert. Jerome's text reads, "The voice of the Lord causing the desert to bring forth." It is read thus in Joshua: None of those who came out of Egypt and entered the desert entered the promised land, except Joshua and Caleb, as is clear from Num. 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 causing to bring forth," that is, causing to give birth, "and especially the desert of Kadesh." Because as far as Moses' intention went, those leaving Egypt would immediately enter the promised land and come to Kadesh. Hence they sent scouts, and those scouts dissuaded them and they were afraid to enter. And on account of that sin, all died. And because from that point they gave up entering, all died in this desert. Or according to our text, "The voice of the Lord shaking the desert," that is, stirring to generation throughout the desert of Kadesh. "The voice of the Lord preparing the deer." Jerome has, "acting as midwife for the deer." The Hebrew has, "preparing the mules." Deer dwell in deserts. And because the children of Israel were in the desert for forty years, they are called deer: Ps. 17: "He made my feet like the feet of deer," because the women had the opportunity to give birth and to nurse. "And he will reveal the dense forests," or thickets, because he provided guidance through the pillar of fire by night and of cloud by day: Ps. 135: "He led his people through the desert." Mystically, in that he says "The voice of the Lord breaking," the gift of fortitude is signified. And here he sets forth the exclusion of the sin of concupiscence, when he says, "The voice of the Lord dividing the flame of fire," namely of concupiscence: Wis. 6: "The desire for wisdom will lead to the everlasting fire." And this nourishes other evils, concerning which 1 Jn. 2 says: "All that is in the world is either the concupiscence of the eyes," etc. And this consumes: Job 31: "It is a fire that devours to destruction." Basil explains it thus: "The voice of the Lord dividing," etc., because on the day of judgment, by divine power, fire will be divided, because burning without light will be in the fire enveloping the reprobate. Fire shining without burning will be for the glory of the elect. And what he says pertains to the gift of counsel. "The voice of the Lord shaking the desert." Here he sets forth 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 shaking the desert," that is, he stirred the nations to faith by converting them to it: Is. 54: "Many are the children of the desolate one" (that is, of the Gentile people) "more than of her who has a husband," that is, than of the synagogue. As to the second, he says, "The desert of Kadesh," which is interpreted as "holy of the law," because the Jews, sanctified through the lawgiver, will be converted at the end of the world: Is. 1: "Our land is desolate," etc. And this pertains to the gift of understanding. Next he recalls the benefit that pertains to promotion in good things. And first he sets forth the conferral of wisdom. Second, its act. He says therefore, "The voice of the Lord preparing the deer," that is, holy and perfect men; because just as deer repel venomous things, so the saints repel every sin; and just as deer pass through thorns without injury, so the saints pass through the vanity of the world without delight. Gen. 49: "Naphtali is a deer let loose, giving words of beauty." And these are prepared by God, not by themselves. And God himself "will reveal" to them "the dense things," that is, those things that are hidden from others: Mt. 11: "You have revealed them to little ones." And this pertains to the gift of wisdom. Next he concludes with thanksgiving for the aforesaid benefits, saying, "In his temple all will speak glory": Ps. 148: "Young men and maidens, old men with the younger, let them praise the name of the Lord." Another text has, "Everyone will speak or declare glory." It is true that each person has common gifts and also special ones. And for this special gift, each one will declare glory: Sir. 51: "To him who gives me justice, I will give glory."

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.

Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of Psa 29:2, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, Psa 5:7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.