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Commentary on Psalms 29 verses 1–11
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.
The cedar is at times praised by Scripture as a stable tree, free from decay, fragrant, and adequate for supplying shelter, but at times it is attacked as unfruitful and hard to bend, so that it offers a representation of impiety.… The Lord is said to break those vainly puffed up and magnifying themselves in the things of this world that are considered exalting, wealth, glory, power, beauty of body, influence or strength.… Just as the cedars, which are lofty in themselves, because they are produced on a high mountain become more conspicuous through the added height of the mountain, so also those leaning on the perishable things of the world are cedars indeed through their false glory and vanity of mind; and they are called cedars of Libanus because they are glorying in the elevation that belongs to another and are raised up to their false glory by the earth and earthly circumstance, as if by the summit of Libanus.
"The Voice of the Lord breaking the cedars" [Psalm 29:5]. The Voice of the Lord humbling the proud in brokenness of heart. "The Lord shall break the cedars of Libanus." The Lord by repentance shall break them that are lifted on high by the splendour of earthly nobility, when to confound them He shall have "chosen the base things of this world," [1 Corinthians 1:28] in the which to display His Divinity.
He signals through these words the overthrow of the idols: since the idols’ precincts in ancient times were on high places, providing no fruit to their worshipers, he likened them to “the cedars of Lebanon,” which though lofty do not naturally bear edible fruit.
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SUMMARY
Psalm 29:5 powerfully illustrates the overwhelming and irresistible might of the Lord, continuing the psalm's central theme of God's majestic "voice" as the ultimate force in creation. This verse specifically depicts the shattering power of divine command by showing its profound effect on the most formidable and renowned natural elements—the mighty cedars of Lebanon—thereby emphasizing that nothing, whether natural or symbolic of human strength, can withstand the Lord's active presence and sovereign will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 29:5 masterfully employs several literary devices to convey its message of divine power and majesty. Repetition is central, with the phrase "the LORD breaketh the cedars" appearing twice. This serves to emphasize the certainty, completeness, and undeniable nature of God's action, driving home the point that His power is absolute and irresistible. The verse also utilizes Parallelism, specifically synonymous parallelism, where the second clause reiterates and intensifies the meaning of the first, adding the specific "of Lebanon" to underscore the magnitude and renown of the cedars being broken. Symbolism is profoundly at play, as the "cedars of Lebanon" are not merely trees but powerful symbols of strength, majesty, and often, human pride or earthly power and stability. Their breaking by God's voice thus symbolizes the humbling of all human might and the supremacy of divine authority. While not strictly anthropomorphism, the depiction of God's "voice" as a physical, destructive force can be seen as a form of Personification or Metonymy, where an attribute (voice) stands for the full power and presence of God Himself, making His unseen power tangible and terrifyingly real. The overall effect is one of awe-inspiring power, designed to evoke profound reverence and humble submission.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 29:5 resonates deeply with core biblical truths about God's nature and His relationship with creation. It powerfully affirms God's omnipotence and absolute sovereignty, illustrating that His voice, representing His active will and presence, is an irresistible force that transcends all earthly strength and human achievement. This verse serves as a profound reminder that nothing, no matter how strong or seemingly unshakeable, can stand against the Lord. It speaks to a God who is not merely transcendent but actively involved in the world, capable of bringing down the proud and humbling all that exalts itself. This display of raw power is not arbitrary but serves to establish God's rightful place as the supreme ruler, inspiring both awe and a healthy fear of the Lord, which is the beginning of wisdom.
REFLECTION AND APPLICATION
Psalm 29:5 offers a profound call to reorient our perspective on power, security, and trust. In a world that often values human strength, material wealth, or institutional stability, this verse unequivocally declares that all such "cedars" are ultimately fragile before the Lord's voice. It compels us to cultivate a deep sense of awe and reverence for a God whose power is so immense that He can shatter the most formidable elements of creation with a mere utterance. This truth should humble us, reminding us that our accomplishments and perceived strengths pale in comparison to His majesty, fostering a healthy dependence on Him rather than on ourselves or the world. Furthermore, if the Lord's voice can break the cedars of Lebanon, then He is more than capable of handling the "storms" in our lives—our most daunting challenges, deepest fears, and the seemingly insurmountable obstacles we face. We are encouraged to find profound comfort and security in His unfailing strength, knowing that the God who controls the cosmos is intimately involved in our lives and is our ultimate refuge and source of peace.
Questions for Reflection
FAQ
Is "the voice of the LORD" literally thunder in this psalm?
Answer: While "the voice of the LORD" (קול יהוה, qol Yahweh) is strongly associated with thunder and the imagery of a powerful storm throughout Psalm 29, it signifies more than just a meteorological phenomenon. It is a profound metaphor for God's active, powerful, and authoritative presence and command. Just as God spoke creation into existence in Genesis 1, His "voice" here represents His divine utterance that brings about powerful effects, whether creative or destructive. It is the audible manifestation of His irresistible will, demonstrating His absolute sovereignty over all of creation, far beyond the mere sound of thunder.
Why are the "cedars of Lebanon" specifically mentioned as being broken?
Answer: The "cedars of Lebanon" were not just any trees; they were legendary in the ancient Near East for their immense size, strength, durability, and majestic beauty. They were highly prized for grand construction projects, including King Solomon's Temple, and symbolized stability, power, and often, human pride or worldly might. By specifying these particular trees, the psalmist makes a powerful statement: if God's voice can shatter the most formidable and seemingly impregnable elements of the natural world—those that symbolize earthly strength and human achievement—then nothing can stand against Him. It underscores the ultimate supremacy of God's power over all created things and all human endeavors, humbling any boast or perceived security outside of Him.
CHRIST-CENTERED FULFILLMENT
Psalm 29:5, with its declaration of the Lord's voice shattering the mightiest of trees, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the very embodiment of the "voice of the LORD," the living Word through whom all things were created and are sustained (as revealed in John 1:1-3 and Colossians 1:16-17). Just as the Lord's voice demonstrated power over creation, Jesus, during His earthly ministry, displayed this divine authority by calming raging storms with a mere word (as vividly recounted in Mark 4:39) and even raising the dead with His commanding voice (as seen in John 5:25). The "breaking of the cedars" powerfully foreshadows Christ's triumph over all opposing powers and authorities, including the spiritual "cedars" of sin, death, and the devil, which He decisively broke through His crucifixion and resurrection (a victory celebrated in Colossians 2:15). Ultimately, the powerful voice of the Lord will be heard again at Christ's glorious return, when His commanding voice will literally shake the heavens and the earth, calling the dead from their graves and ushering in a new creation (a promise found in Hebrews 12:26 and 1 Thessalonians 4:16). The Lamb of God, who takes away the sin of the world (John 1:29), is the one whose voice holds all power and authority, bringing both righteous judgment and eternal salvation.