---
title: "Clarke"
description: "In the Hebrew, this is called A Psalm for David. The Vulgate says, \"A Psalm of David, when the tabernacle was completed.\" The Septuagint says: \"A Psalm of"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/psalms/29"
---

In the Hebrew, this is called *A Psalm for David*. The *Vulgate* says, "A Psalm of David, when the tabernacle was completed." The *Septuagint* says: "A Psalm of David, at the going out or exodus of the tabernacle." The *Arabic* states it to be "A prophecy concerning the incarnation; and concerning the ark and the tent." [Numbers 5:12](../../../kjv/numbers/5/12). The *Syriac*, "A Psalm of David, concerning oblation." The Psalm was probably written to commemorate the abundant rain which fell in the days of David, after the heavens had been shut up for three years; [2 Samuel 21:1-10](../../../kjv/2-samuel/21/1-10).
Verse [Psalms 29:1](../../../kjv/psalms/29/1). ***O ye mighty*** — בני אלים *beney elim*, "sons of the strong ones," or "sons of rams." The *Chaldee* has, "Ye hosts of angels, sons of God." The *Vulgate* has, "Offer to the Lord, ye sons of God; offer to the Lord the sons of rams;" in this rendering agree the *Septuagint, AEthiopic, Arabic*, and *Anglo-Saxon*. The old Psalter has, *Bringes til Lord ye goddes sonnes; brynges til Lord sonnes of* *wether*: which it paraphrases thus: that es, yourself, sonnes of apostles, that war leders of goddes folk; qwam ye study to folow.
***Glory and strength.*** — Ascribe all excellence and might to him.
The whole Psalm is employed in describing the effects produced by a thunder-storm which had lately taken place.

Verse [Psalms 29:2](../../../kjv/psalms/29/2). ***The glory due unto his name*** — Rather, *the glory of his* *name*. His name is *Mercy*; his nature is *love*. Ascribe *mercy,* *love, power*, and *wisdom* to him. All these are implied in the name *Jehovah*.
***In the beauty of holiness.*** — בהדרת קדש *behadrath kodesh*, "the beautiful garments of holiness." Let the priests and Levites put on their best and cleanest apparel; and let the whole service be conducted in such a way as to be no dishonour to the Divine Majesty. The *Vulgate* and others read, *In the palace of his* *holiness*. Let all go to the temple, and return thanks to God for their preservation during this dreadful storm. See on [Psalms 29:9](../../../kjv/psalms/29/9).

Verse [Psalms 29:3](../../../kjv/psalms/29/3). ***The voice of the Lord*** — THUNDER, so called, [Exodus 9:23](../../../kjv/exodus/9/23), [Exodus 9:28-29](../../../kjv/exodus/9/28-29); [Job 37:4](../../../kjv/job/37/4); [Psalms 18:13](../../../kjv/psalms/18/13); [Isaiah 30:30](../../../kjv/isaiah/30/30). On this subject see the note on [Job 37:4](../../../kjv/job/37/4), where there is a particular description of the nature and generation of thunder; and of the *lightning, clap, rain*, and other *phenomena* which accompany it.
***Upon many waters.*** — The clouds, which Moses calls the waters which are above the firmament.

Verse [Psalms 29:4](../../../kjv/psalms/29/4). **Is*****powerful*** — There is no agent in universal nature so powerful as the electric fluid. It destroys life, tears castles and towers to pieces, rends the strongest oaks, and cleaves the most solid rocks: universal animate nature is awed and terrified by it. To several of these effects the psalmist here refers; and for the illustration of the whole I must refer to the above notes on Job.
***Full of majesty.*** — No sound in nature is so tremendous and majestic as that of *thunder*; it is the most fit to represent the voice of God.

Verse [Psalms 29:5](../../../kjv/psalms/29/5). ***Breaketh the cedars*** — Very tall trees attract the lightning from the clouds, by which they are often torn to pieces. *Woods* and *forests* give dreadful proof of this after a thunderstorm.

Verse [Psalms 29:7](../../../kjv/psalms/29/7). ***Divideth the flames of fire.*** — The forked zigzag lightning is the cause of *thunder*; and in a thunder-storm these lightnings are variously dispersed, smiting houses, towers, trees, men, and cattle, in different places.

Verse [Psalms 29:8](../../../kjv/psalms/29/8). ***The wilderness of Kadesh.*** — This was on the frontiers of Idumea and Paran. There may be a reference to some terrible thunder-storm and earthquake which had occurred in that place.

Verse [Psalms 29:9](../../../kjv/psalms/29/9). ***Maketh the hinds to calve*** — Strikes terror through all the tribes of animals; which sometimes occasions those which are pregnant to cast their young. This, I believe, to be the whole that is meant by the text. I meddle not with the *fables* which have been published on this subject both by *ancients* and *moderns*.
***Discovereth the forests*** — Makes them sometimes evident in the darkest night, by the sudden flash; and often by setting them on fire.
***And in his temple*** — Does this refer to the effect which a dreadful thunder-storm often produces? Multitudes run to places of worship as asylums in order to find safety, and pray to God. See on [Psalms 29:2](../../../kjv/psalms/29/2).

Verse [Psalms 29:10](../../../kjv/psalms/29/10). ***The Lord sitteth upon the flood*** — יהוה למבול ישב *Jehovah lammabbul yasheb*, "Jehovah sat upon the deluge." It was Jehovah that commanded those waters to be upon the earth. He directed the storm; and is here represented, after all the confusion and tempest, as sitting on the floods, appeasing the fury of the jarring elements; and reducing all things, by his governing influence, to regularity and order.
***Sitteth king for ever.*** — He governs universal nature; whatsoever he wills he does, in the heavens above, in the earth beneath, and in all deep places. Every phenomenon is under his government and control. There is something very like this in Virgil's description of Neptune appeasing the storm raised by Juno for the destruction of the fleet of AEneas. See at the end of this Psalm. [Psalms 29:11](../../../kjv/psalms/29/11).

Verse [Psalms 29:11](../../../kjv/psalms/29/11). ***The Lord will give strength*** — Prosperity in our secular affairs; success in our enterprises; and his blessing upon our fields and cattle.
***The Lord will bless his people with peace.*** — Give them victory over their enemies, and cause the nations to be at peace with them; so that they shall enjoy uninterrupted prosperity. The plentiful rain which God has now sent is a foretaste of his future blessings and abundant mercies.
In the note on [Psalms 29:10](../../../kjv/psalms/29/10) I have referred to the following description taken from Virgil. Did he borrow some of the chief ideas in it from the [Psalms 29](../../../kjv/psalms/29)? The reader will observe several coincidences.
The heathen god is drawn by his *sea-horse*, and *assisted* in his work by *subaltern deities*: Jehovah sits on the flood an everlasting Governor, ruling all things by his will, maintaining order, and dispensing strength and peace to his people. The description of the Roman poet is fine; that of the Hebrew poet, majestic and sublime.
There are two parts in this Psalm: -
I. The *exhortation* itself, [Psalms 29:1-2](../../../kjv/psalms/29/1-2).
II. The *reasons* on which it is founded. These are drawn,
1. From his *power*, [Psalms 29:3-11](../../../kjv/psalms/29/3-11).
2. From the *protection* he affords to his people, [Psalms 29:11](../../../kjv/psalms/29/11).
I. The *exhortation*, which is singular. It proceeds from a king, and not from a common man; a prince, a great prince; and reminds princes and great men that there is *One greater than they*; and that, therefore, they should yield unto him his *due honour and* *worship*.
1. That they *freely* yield and give it up: for which he is very earnest, as appears from the urged *repetition, give, give, give*.
2. That in *giving* this, they must understand they are giving him no more than *his due*: "Give him the honour due to his name."
3. What they are to give: *glory* and *strength*. 1. They must make his *name to be glorious*. 2. They must attribute their *strength* to him.
4. That they *bow before* and *adore* him.
5. That they *exhibit* this honour in the proper PLACE: "In his temple; and in the beauty of holiness."
II. And that they may be more easily persuaded to give the Lord the honour due to his name, he proposes *two reasons* to be considered: -
First. His *power*; for although *they* be *mighty ones*, his power is infinitely beyond theirs; which is seen in his *works of nature*; but, omitting many others, he makes choice of the *thunder*, and the *effects* it produces.
1. From its *nature*: for howsoever philosophers may assign it to *natural causes*, yet religious men will look higher; and, when they hear those fearful noises in the air, will confess, with the psalmist, that it is *the voice of the Lord*, which he repeats here *seven* times; and this voice has affrighted the stoutest-hearted sinners, and the mightiest of tyrants.
2. From the *place* where this voice is given: "The voice of the Lord is upon the waters; upon many waters."
3. From its *force* and *power*. They are not vain and empty noises, but strike a terror: "The voice of the Lord is powerful; the voice of the Lord is full of majesty."
4. From its *effects*; which he explains by an induction: -
1. Upon the strong TREES, *the cedars of Lebanon*: "The voice of the Lord breaks the cedars," c.
2. Upon the *firmest* MOUNTAINS, even *Lebanon* and *Sirion* for sometimes the thunder is accompanied with an *earthquake*, and the mountains *skip like a calf*.
3. Upon the *air*; which is, to common minds, no small wonder; for, as nothing is more contrary to *fire* than *water*, it is next to miraculous how, out of a *watery* cloud, such *flames of fire* should be darted. "The voice of the Lord divideth the flames of fire."
4. In the *brute creation*; for it makes them fear and leave their caves, dens, and woods; yea, makes some of them cast their young: "The voice of the Lord shaketh the wilderness," c. "it maketh the hinds to calve."
5. In the mighty *rains* which follow upon it; when the cataracts of heaven are opened, and such floods of water follow that a man might fear that the earth was about to be overwhelmed by a *second* *inundation*. Out of all which he draws this conclusion: "The Lord sitteth upon the flood; the Lord sitteth a King for ever;" therefore, the earth is not destroyed.
Secondly. His *second* reason is drawn from the *works of grace*. 1. When He moves men to acknowledge his voice, and to give him glory in his temple: "In his temple doth every man speak of his honour." 2. By the *security* He gives to his people, even in the time when he utters his voice, and *speaks in thunder*; whereas the *wicked* then tremble and quake: "The Lord will give strength unto his people; the Lord will bless his people with peace," i.e., bodily security, and peace of conscience.

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