The Treasury of David

The Treasury of David is one of several C.H. Spurgeon books that are in the public domain. If you propose to study the Psalms, I suggest you download this as a companion for your other references.

Psalm 29

Title. A Psalm of David. The title affords us no information beyond the fact that David is the author of this sublime song.

Subject. It seems to be the general opinion of modern annotators, that this Psalm is meant to express the glory of God as heard in the pealing thunder, and seen in the equinoctial tornado. Just as the eighth Psalm is to be read by moonlight, when the stars are bright, as the nineteenth needs the rays of the rising sun to bring out its beauty, so this can be best rehearsed beneath the black wing of tempest, by the glare of the lightning, or amid that dubious dusk which heralds the war of elements. The verses march to the tune of thunderbolts. God is everywhere conspicuous, and all the earth is hushed by the majesty of his presence. The word of God in the law and gospel is here also depicted in its majesty of power. True ministers are sons of thunder, and the voice of God in Christ Jesus is full of majesty. Thus we have God’s works and God’s word joined together: let no man put them asunder by a false idea that theology and science can by any possibility oppose each other. We may, perhaps, by a prophetic glance, behold in this Psalm the dread tempests of the latter days, and the security of the elect people.

Division. The first two verses are a call to adoration. From Psalms 29:3-10 the path of the tempest is traced, the attributes of God’s word are rehearsed, and God magnified in all the terrible grandeur of his power; and the last verse sweetly closes the scene with the assurance that the omnipotent Jehovah will give both strength and peace to his people. Let heaven and earth pass away, the Lord will surely bless his people.
The Treasury of David.

Psalm 29:1-11 (KJV)
1  Give unto the LORD, O ye mighty, give unto the LORD glory and strength.
2  Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
3  The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters.
4  The voice of the LORD is powerful; the voice of the LORD is full of majesty.
5  The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.
6  He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.
7  The voice of the LORD divideth the flames of fire.
8  The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.
9  The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.
10  The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.
11  The LORD will give strength unto his people; the LORD will bless his people with peace.

Psalm 29:1


Give, i.e., ascribe. Neither men nor angels can confer anything upon Jehovah, but they should recognise his glory and might, and ascribe it to him in their songs and in their hearts. Unto the Lord, and unto him alone, must honour be given. Natural causes, as men call them, are God in action, and we must not ascribe power to them, but to the infinite Invisible who is the true source of all. O ye mighty. Ye great ones of earth and of heaven, kings and angels, join in rendering worship to the blessed and only Potentate; ye lords among men need thus to be reminded, for ye often fail where humbler men are ardent; but fail no longer, bow your heads at once, and loyally do homage to the King of kings. How frequently do grandees and potentates think it beneath them to fear the Lord; but, when they have been led to extol Jehovah, their piety has been the greatest jewel in their crowns. Give unto the Lord glory and strength, both of which men are too apt to claim for themselves, although they are the exclusive prerogatives of the self existent God. Let crowns and swords acknowledge their dependence upon God. Not to your arms, O kings, give ye the glory, nor look for strength to your hosts of warriors, for all your pomp is but as a fading flower, and your might is as a shadow which declineth. When shall the day arrive when kings and princes shall count it their delight to glorify their God? “All worship be to God only, “let this be emblazoned on every coat of arms.

Explanatory Notes and Quaint Sayings

Whole Psalm. In this Psalm, the strength of Jehovah is celebrated; and the exemplification of it is evidently taken from a thunderstorm in Lebanon. The Psalm seems to be addressed to the angels. See Psalms 89:7. It thus begins:—

“Render unto Jehovah, ye sons of the mighty,

Render unto Jehovah glory and strength;

Render to Jehovah the glory of his name;

Bow down to Jehovah in the majesty of holiness!”

Immediately follows the description of the thunderstorm, in which it does not seem fanciful to observe the historical progression which is usual on such occasions. The first lines seem to describe only the noise of the thunder, the description growing more intense as the rumbling draws nearer.

“The voice of Jehovah is above the waters;

The God of glory thundereth,

Jehovah is louder than many waters,

The voice of Jehovah in strength,

The voice of Jehovah in majesty!”

But now the effects become visible; the storm has descended on the mountains and forests:—

“The voice of Jehovah shivers the cedars,

Even shivers Jehovah the cedars of Lebanon;

And makes them to skip, like a calf;

Lebanon and Sirion, like a young buffalo,

The voice of Jehovah forks the lightning’s flash!”

From the mountains the storm sweeps down into the plains, where, however, it effects are not so fearful as on the mountains—

“The voice of Jehovah causeth the desert to tremble—

The voice of Jehovah causeth to tremble the desert of Kadesh—

The voice of Jehovah causeth the oaks to tremble,

And lays bare the forests!

Therefore, in his temple every one speaks of his glory.”

The description of the swollen torrents closes the scene—

“Jehovah upon the rain torrent sitteth.

Yea, sitteth Jehovah a king for ever.”

And the moral of application of the whole is—

“Jehovah to his people will give strength,

Jehovah will bless his people with peace.”

Robert Murray M’Cheyne, 1813-1843.

Whole Psalm. There is no phenomenon in nature so awful as a thunderstorm, and almost every poet from Homer and Virgil down to Dante and Milton, or rather down to Grahame and Pollok, has described it. In the Bible, too, we have a thunderstorm, the twenty-ninth Psalm—the description of a tempest, which, rising from the Mediterranean, and travelling by Lebanon and along the inland mountains, reaches Jerusalem, and sends the people into the temple porticoes for refuge; and; besides those touches of terror in which the geographical progress of the tornado is described, it derives a sacred vitality and power from the presence of Jehovah in each successive peal. James Hamilton, D.D., in “The Literary Attractions of the Bible,” 1849.

Whole Psalm. A glorious Psalm of praise sung during a tempest, the majesty of which shakes universal nature, so much so that the greatness of the power of the Lord is felt by all in heaven and on earth. This Lord is the God of his people, who blesses them with strength and peace. To rightly appreciate the feelings of the bard, one ought to realise an Oriental storm, especially in the mountainous regions of Palestine, which, accompanied by the terrific echoes of the encircling mountains, by torrents of rain like waterspouts, often scatters terror on man and beast, destruction on cities and fields. Wilson, the traveller, describes such a tempest in the neighbourhood of Baalbek: “I was overtaken by a storm, as if the floodgates of heaven had burst; it came on in a moment, and raged with a power which suggested the end of the world. Solemn darkness covered the earth: the rain descended in torrents, and sweeping down the mountain side, became by the fearful power of the storm transmuted into thick clouds of fog.” Compare also our Lord’s parable, taken from life, in Matthew 7:27. Augustus F. Tholuck, in loc.

Give unto the Lord. Give, give, give. This showeth how unwilling such are usually to give God his right, or to suffer a word of exhortation to this purpose. John Trapp.

O ye mighty. The Septuagint renders it, O ye sons of rams! These bell wethers should not cast their noses into the air, and carry their crest the higher, because the shepherd hath bestowed a bell upon them, more than upon the rest of the flock. John Trapp.

Ver. 1-2. There are three gives in these two verses:—Give unto the Lord, give unto the Lord, give unto the Lord the glory that is due unto his name. Glory is God’s right, and he stands upon his right; and this the sincere Christian knows, and therefore he gives him his right, he gives him the honour and the glory that is due unto his name. But pray do not mistake me. I do not say that such as are really sincere do actually eye the glory of Christ in all their actions. Oh, no! This is a happiness desirable on earth, but shall never be attained till we come to heaven. Bye and base ends and aims will be still ready to creep into the best hearts, but all sincere hearts sigh and groan under them. They complain to God of them, and they cry out for justice, justice upon them; and it is the earnest desire and daily endeavours of their souls to be rid of them; and therefore they shall not be imputed to them, nor keep good things from them. But now take a sincere Christian in his ordinary, usual, and habitual course, and you shall find that his aims and ends in all his actions and undertakings are to glorify God, to exalt God, and to lift up God in the world. If the hypocrite did in good earnest aim at the glory of God in what he does, then the glory of God would swallow up his bye aims and carnal ends, as Aaron’s rod swallowed up the magician’s rods. Exodus 7:10-12. Look, as the sun puts out the light of the fire, so the glory of God, where it is aimed at, will put out and consume all bye and base ends. This is most certain, that which is a man’s great end, that will work out all other ends. He that sets up the glory of God as his chief end, will find that his chief end will by degrees eat out all low and base ends. Look, as Pharaoh’s lean kine ate up the fat Genesis 31:4, so the glory of God will eat up all those fat and worldly ends that crowd in upon the soul in religious work. Where the glory of God is kept up as a man’s greatest end, there all bye and base ends will be kept at an under. Thomas Brooks.

Hints to the Village Preacher

The duty of ascribing our strength and the honour of it to God; the penalty of neglecting to do so; the pleasure of so doing.

National glorying should be in the Lord.
The Treasury of David.

Singing psalms


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