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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.
"And shall bruise them as the calf of Libanus" [Psalm 29:6]. And when their proud exaltation has been cut off, He will lay them low after the imitation of His Own humility, who like a calf was led to slaughter [Isaiah 53:7] by the nobility of this world. "For the kings of the earth stood up, and the rulers agreed together against the Lord, and against His Christ." "And the Beloved is as the young of the unicorns." For even He the Beloved, and the Only One of the Father, "emptied Himself" of His glory; and was made man, [Philippians 2:7] like a child of the Jews, that were "ignorant of God's righteousness," [Romans 10:3] and proudly boasting of their own righteousness as peculiarly theirs.
The people who believe, freed from that error [idolatry] and called beloved for that reason, will be invincible and unconquerable in being rid of polytheism and worshiping one Godhead.
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SUMMARY
Psalms 29:6 vividly portrays the overwhelming power of the Lord, depicting even the most formidable natural features, the mountains of Lebanon and Sirion (Mount Hermon), as effortlessly moved by His divine voice. Through striking similes of a frolicking calf and a powerful wild ox, the verse underscores God's absolute sovereignty over all creation, demonstrating that nothing, however immense or stable, can withstand His majestic command. It is a powerful testament to the untamed, limitless might of Yahweh, inspiring awe and worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 29:6 employs several powerful literary devices to convey God's immense power. Hyperbole is central, as mountains literally cannot "skip" or "dance," emphasizing the extraordinary and supernatural nature of God's influence. This exaggerated imagery serves to magnify the Lord's might beyond human comprehension. Simile is used twice, comparing the mountains' movement "like a calf" and "like a young unicorn" (wild ox). These comparisons are highly effective, contrasting the static nature of mountains with the dynamic, agile movements of powerful animals, thereby illustrating the force and energy imparted by God's voice. Furthermore, there is an element of Personification, as the mountains are depicted as if they are living entities responding with vigorous, almost playful motion to the divine command. The vivid Imagery of massive, stable mountains suddenly leaping and trembling under the unseen power of God's voice creates a profound sense of awe and wonder, making the abstract concept of divine omnipotence tangible and impactful for the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 29:6 serves as a profound theological statement on God's absolute sovereignty and omnipotence over creation. It declares that nothing in the created order, no matter how immense or seemingly unmovable, is beyond the direct and immediate control of Yahweh. This truth counters any notion of a distant or impotent deity, affirming instead a God who is actively engaged with and powerfully governs the physical world. The "voice of the Lord" is not merely a metaphor for natural forces but the active, creative, and sustaining word of God that brings order out of chaos and commands the very fabric of existence. This divine power is not chaotic but purposeful, ultimately leading to the declaration of God's glory throughout creation.
REFLECTION AND APPLICATION
The imagery of mountains skipping like calves and wild oxen in Psalms 29:6 invites us to a profound encounter with the raw, untamed power of God. In a world that often feels chaotic and overwhelming, this verse reminds us that there is a sovereign Lord whose voice alone can shake the most stable foundations of the earth. This should cultivate in us a deep sense of awe and reverence, prompting us to humble ourselves before such infinite might. It challenges our often-limited perspectives of what God can do, expanding our understanding of His capacity to act in our lives and in the world. When we face our own "mountains"—seemingly insurmountable obstacles, overwhelming anxieties, or deeply entrenched problems—this verse offers a powerful anchor of hope. The God who effortlessly makes Lebanon and Sirion dance is the same God who is our refuge and strength, capable of moving any mountain in our path, or enabling us to move through it. This truth should inspire not fear, but profound trust and a renewed motivation for worship, knowing that our God is truly in control, deserving of all praise and glory.
Questions for Reflection
FAQ
What is the significance of "Lebanon and Sirion" in this verse?
Answer: Lebanon and Sirion (Mount Hermon) are significant because they were the most prominent, majestic, and stable mountain ranges known to the ancient Israelites. Lebanon was famous for its immense cedar trees, symbolizing strength and grandeur, while Sirion was the highest peak in the region. By depicting these symbols of permanence and immovability "skipping" or "dancing," the psalmist profoundly emphasizes the overwhelming and effortless power of God. It shows that nothing in creation, no matter how grand or stable, can stand against the Lord's voice; everything is subject to His command.
Why does the KJV say "unicorn" when modern translations say "wild ox" or "aurochs"?
Answer: The Hebrew word translated as "unicorn" in the King James Version is re'em (רְאֵם). In the past, the exact identity of this animal was uncertain, leading to various translations, including the mythical "unicorn" in the Septuagint (Greek Old Testament) and subsequently the KJV. However, modern linguistic and zoological scholarship has widely concluded that the re'em refers to the aurochs, an extinct species of large, powerful wild cattle. This interpretation is supported by ancient Near Eastern art and texts that depict a formidable, two-horned bovine. The wild ox was known for its immense strength, agility, and untamed nature, making it a fitting comparison for the powerful, vigorous movement of the mountains under God's influence. This correction amplifies the imagery of raw, untamed power in the verse.
CHRIST-CENTERED FULFILLMENT
Psalms 29:6, with its declaration of God's voice making mountains skip, finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. The "voice of the Lord" that commands creation is none other than the pre-existent Word of God, through whom "all things were made" (John 1:3). Just as the Father's voice shook the earth, so too did Christ demonstrate absolute sovereignty over nature during His earthly ministry. He calmed a raging storm with a mere word, rebuking the wind and waves, causing them to obey Him instantly (Mark 4:39). He walked on water, defying natural laws (Matthew 14:25), and commanded demons to flee. This power over creation, so vividly displayed in Psalms 29, is fully embodied in Christ, who is "the image of the invisible God, the firstborn over all creation" (Colossians 1:15). Ultimately, the "voice of the Lord" that causes mountains to tremble foreshadows the voice of Christ that will one day raise the dead (John 5:28), and before whom "every knee will bow, in heaven and on earth and under the earth" (Philippians 2:10), acknowledging His supreme and unchallenged dominion over all things, both visible and invisible.