Verse-by-Verse Bible Commentary
Psalms 29:5

Clarke's Commentary

Verse 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.

Bridgeway Bible Commentary

Psalms 29:0 God in the storm

On the occasion referred to here a furious storm displays to people something of the might and glory of God. The writer sees the storm approaching from the sea, bursting in its fury on the forest regions, then passing on into the barren areas to the south. He begins the psalm by urging heavenly beings to join with people on earth to worship God for his majesty and power (1-2).
The psalmist sees the storm gathering over the sea and approaching with the sound of loud thunder (3-4). It bursts in fury on the cedar forests of Lebanon, breaking trees like matchwood. It tosses them about with such wild power that the forest appears to be jumping around like a lively young animal (5-6). Flashes of lightning add their weird light as the wild wind moves south, shaking the forests as it goes (7-8). As the psalmist views the stripped forests and scattered wreckage left behind by the storm, he is humbled before a God of such awesome power. The whole scene speaks of the glory of the almighty God (9).
But God is more than the Lord of nature. He is the Lord of his people. He is the heavenly king, and just as he has the power to send storms and bring calm, so he is ready to bless his people with strength and peace (10-11).

Coffman's Commentaries on the Bible

“The voice of Jehovah is powerful; The voice of Jehovah is full of majesty. The voice of Jehovah breaketh the cedars; Yea, Jehovah breaketh in pieces the cedars of Lebanon.”

“Yea, Jehovah breaketh in pieces the cedars” (Psalms 29:5). Thunder in this psalm is metaphorically referred to as “The voice of Jehovah.” But in this clause and the very similar one in Psalms 29:3, it is God Himself who is “upon the waters” and who “breaketh the cedars.”

It is really frightening to see first hand what tremendous energies are unleashed in a bolt of lightning. This writer remembers a very large oak tree, some four or five feet in diameter, at least, that stood just west of his grandfather’s barn on the old Anderson Ranch in Taylor County, Texas. One night a bolt of lightning totally demolished that oak tree, reducing the several cords of strong oak wood in it to the equivalent of kindling. The neighbors for miles around came to view the remarkable sight.

“The voice of Jehovah is powerful” (Psalms 29:4). Yes indeed, it was His voice that hurled the suns in space, that lifted up the Cross, that stilled the sea! It is His voice that shall at last summons the dead before the Great White Throne for the Final Judgment. It is that voice which shall sound over the tombs of land and sea, and the myriads of the dead shall “Come Forth,” even as Lazarus did at Bethany. It is important to understand that the psalmist here sees the hand and hears the voice of God in Nature, and especially in this great thunderstorm.

Oh yes, we live in a sophisticated age that knows all there is to know about thunderstorms, etc., and many arrogant human beings, intoxicated with a little knowledge, would doubtless find this psalm “unscientific,”Alexander Maclaren, Vol. 1, p. 275. However, as the same author declared, “This Psalm begins where science leaves off.”Ibid. Amen!

FLOWER IN THE CRANNIED WALL “Flower in the crannied wall,
I pluck you out of the crannies.
I hold you here, root and all, in my hand,
Little flower - but if I could understand
What you are, root and all, and all in all,
I should know what God and man is!”
- Alfred Lord Tennyson.

Rhodes saw that we have something of the same spiritual understanding in this psalm. “These verses are a poetic and theological interpretation of a thunderstorm as a revelation of the glory of God.”The Layman’s Bible Commentary, Vol. 9, p. 60.

Barnes' Notes on the Whole Bible

Breaketh the cedars - The thunder prostrates the lofty trees of the forest. The psalmist speaks as things appeared, attributing, as was natural, and as was commonly done, that to the thunder which was really produced by the lightning. It, is now fully known that the effect here referred to is not produced by thunder, but by the rapid passage of the electric fluid as it passes from the cloud to the earth. that power is so great as to rive the oak or the cedar; to twist off their limbs; to prostrate their lofty trunks to the ground. The psalmist speaks of thunder as accomplishing this, in the same way that the sacred writers and all men, even scientific men, commonly speak, as when we say, the sun rises and sets - the stars rise and set, etc. People who would undertake in all cases to speak with scientific accuracy, or in the strict language of science, would be unintelligible to the mass of mankind; perhaps on most subjects they would soon cease to speak at all - since they themselves would be in utter doubt as to what is scientific accuracy. People who require that a revelation from God should always use language of strict scientific precision, really require that a revelation should anticipate by hundreds or thousands of years the discoveries of science, and use language which, when the revelation was given, would be unintelligible to the mass of mankind; nay, which would be always unintelligible to a large portion of the race - since people ordinarily, however much the exact truths of science may be diffused, do not learn to use such exactness of speech. As long as men have occasion to speak on the subject at all they will probably continue to say that the sun rises and sets; that the grass grows; and that water runs.

Breaketh the cedars of Lebanon - “Cedars are mentioned as the loftiest forest trees, and those of Lebanon as the loftiest of their species.” - “Prof. Alexander.” The cedars of Lebanon are often referred to in the Scriptures as remarkable for their size and grandeur: 1 Kings 4:33; 1 Kings 5:6; Psalms 92:12; Ezra 3:7.

Calvin's Commentary on the Bible

5.The voice of Jehovah breaketh the cedars. We see how the prophet, in order to subdue the stubbornness of men, shows, by every word, that God is terrible. He also seems to rebuke, in passing, the madness of the proud, and of those who swell with vain presumption, because they hearken not to the voice of God in his thunders, rending the air with his lightnings, shaking the lofty mountains, prostrating and overthrowing the loftiest trees. What a monstrous thing is it, that while all the irrational portion of the creation tremble before God, men alone, who are endued with sense and reason, are not moved! Moreover, though they possess genius and learning, they employ enchantments to shut their ears against God’s voice, however powerful, lest it should reach their hearts. Philosophers think not that they have reasoned skilfully enough about inferior causes, unless they separate God very far from his works. It is a diabolical science, however, which fixes our contemplations on the works of nature, and turns them away from God. If any one who wished to know a man should take no notice of his face, but should fix his eyes only on the points of his nails, his folly might justly be derided. But far greater is the folly of those philosophers, who, out of mediate and proximate causes, weave themselves vails, lest they should be compelled to acknowledge the hand of God, which manifestly displays itself in his works. The Psalmist particularly mentions the cedars of Lebanon, because lofty and beautiful cedars were to be found there. He also refers to Lebanon and Mount Hermon, and to the wilderness of Kadesh, ⁽⁶¹¹⁾ because these places were best known to the Jews. He uses, indeed, a highly poetical figure accompanied with a hyperbole, when he says, that Lebanon skips like a calf at God’s voice, and Sirion (which is also called Mount Hermon ⁽⁶¹²⁾) like a unicorn, which, we know, is one of the swiftest animals. He also alludes to the terrific noise of thunder, which seems almost to shake the mountains to their foundations. Similar is the figure, when he says, the Lord striketh out flames of fire, which is done when the vapours, being struck, as it were, with his hammer, burst forth into lightnings and thunderbolts. Aristotle, in his book on Meteors, reasons very shrewdly about these things, in so far as relates to proximate causes, only that he omits the chief point. The investigation of these would, indeed, be both a profitable and pleasant exercise, were we led by it, as we ought, to the Author of Nature himself. But nothing is more preposterous than, when we meet with mediate causes, however many, to be stopped and retarded by them, as by so many obstacles, from approaching God; ⁽⁶¹³⁾ for this is the same as if a man were to remain at the very rudiments of things during his whole life, without going farther. In short, this is to learn in such a manner that you can never know any thing. That shrewdness alone, therefore, is worthy of praise, which elevates us by these means even to heaven, in order that not a confused noise only may strike our ears, but that the voice of the Lord may penetrate our hearts, and teach us to pray and serve God. Some expound the Hebrew word יחיל,yachil, which we have translated to tremble, in another way, namely, that God maketh the wilderness of Kadesh to travail in birth; ⁽⁶¹⁴⁾ because of the manifold wonders which were wrought in it as the Israelites passed through it. But this sense I object to, as far too subtle and strained. David appears rather to refer to the common feelings of men; for as wildernesses are dreadful of themselves, they are much more so when they are filled with thunders, hail, and storms. I do not, however, object that the wilderness may be understood, by synecdoche, to mean the wild beasts which lodge in it; and thus the next verse, where hinds are mentioned, may be considered as added by way of exposition.

(611) That is, the wilderness of Zin, Numbers 33:36. It is described in Deuteronomy 1:19, as the “great and terrible wilderness.” The Israelites passed through this wilderness in their way from Egypt to the promised land, Numbers 13:27. It received its name from the city of Kadesh, by which it lay, Numbers 20:1.

(612) The Sidonians applied to Hermon the name of Sirion, Deuteronomy 3:9.

(613) “D’approcher de Dieu.” — Fr.

(614) “Fait avortir.” — Fr. “To miscarry or prove abortive.”

Smith's Bible Commentary

Psalms 29:1-11

Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Give to the LORD the glory that is due unto his name ( Psalms 29:1-2 );

We have told you how that they reverence the name of God. Now we are commanded, "Give the Lord that is glory, due His name; the name that is above all names,"

worship Jehovah in the beauty of holiness ( Psalms 29:2 ).

Now he speaks of the greatness of the Lord.

The voice of the LORD is upon the waters ( Psalms 29:3 ):

"The voice of the Lord, the voice of the Lord," this is Hebrew poetry in its finest form, the repetition. "The voice of the Lord is upon the waters."

the God of glory thundereth: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; yes, the LORD breaks the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divides the flames of fire. The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh. The voice of the LORD makes the hinds to calve, and discovers the forests: and in his temple doth every one speak of his glory. The LORD sitteth upon the flood; yes, the LORD sitteth King for ever. The LORD will give strength unto his people; the LORD will bless his people with peace ( Psalms 29:3-11 ).

What glorious promises, "God will give you strength. God will bless you with peace." "

Dr. Constable's Expository Notes

Psalms 29

David praised God for His awesome power as a consequence of contemplating a severe thunderstorm, either a real storm or one in his mind’s eye.

"David was an outdoorsman who appreciated nature and celebrated the power of Jehovah the Creator. Jewish worshipers today use this psalm in the synagogue as a part of their celebration of Pentecost." [Note: Wiersbe, The . . . Wisdom . . ., p. 147.]

Israel’s pagan neighbors gave the credit for storms and other natural phenomena to their gods. Consequently, this creation psalm was a polemic against belief in these idols, as well as a tribute to the uniqueness of Yahweh.

"Whether David was building the psalm out of an ancient fragment, or turning to a style that would recall the old battle-hymns of God’s salvation, the primitive vigour of the verse, with its eighteen reiterations of the name Yahweh (the Lord), wonderfully matches the theme, while the structure of the poem averts the danger of monotony by its movement from heaven to earth, by the path of the storm and by the final transition from nature in uproar to the people of God in peace." [Note: Kidner, pp. 124-25.]

Dr. Constable's Expository Notes

2. Reasons to praise Yahweh 29:3-9

This section pictures a thunderstorm.

Dr. Constable's Expository Notes

David’s description of the progress of the storm pictured it moving inland over Lebanon to the north of Israel. The Lord’s voice (thunder) seemingly split the mighty cedars of Lebanon and tossed them about like matchsticks. Of course, the lightning and wind were probably the actual agents of this devastation, but the psalmist described it as the result of Yahweh’s decree. Likewise, he said God called forth flames of fire (lightning). Both Old and New Testaments speak of lightning as God’s tool of judgment (e.g., 2 Samuel 22:15; Job 28:26; Matthew 24:27; et al.). Lebanon and Sirion (Mt. Hermon, Deuteronomy 3:9) are names of mountains in the Anti-Lebanon Range, Baal’s supposed territory.

Gill's Exposition of the Whole Bible

The voice of the Lord breaketh the cedars,.... Such an effect thunder has upon the tallest, strongest, and largest trees, as to break them into shivers;

yea, the Lord breaketh the cedars of Lebanon; a mountain in the north part of the land of Judea, so called from its whiteness, both by reason of the snow with which some part of it is covered in summer, as Tacitus observes b; and partly from the colour of the earth that has no snow on it, which looks as white as if it was covered with white tiles, as Maundrell c says; and where the goodliest cedars grow; and to which may be compared proud, haughty, lofty, and stouthearted sinners, who are broken, brought down, and laid low, by the voice of Christ in his Gospel, his power attending it. The Targum renders it, "the Word of the Lord".

b Hist. l. 5. c. 6. c Travels, p. 176.

Henry's Complete Commentary on the Bible

A psalm of David.

      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.

      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 (Psalms 29:1; Psalms 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,Revelation 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, Revelation 14:6; Revelation 14:7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name,Psalms 29:2; Psalms 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,2 Chronicles 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, Revelation 4:8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness,Psalms 48:1; Psalms 48:2; Jeremiah 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 (Psalms 29:3; Psalms 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 (Psalms 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 (Psalms 29:4; Psalms 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, Psalms 29:5; Psalms 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 (Psalms 29:8; Psalms 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 (Psalms 78:48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (Psalms 29:7; Psalms 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, Psalms 29:10; Psalms 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 (Psalms 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, Psalms 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 (Psalms 93:3; Psalms 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,Genesis 9:11; Isaiah 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 (Psalms 29:9; Psalms 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, Psalms 145:10. [2.] In the favours he bestows upon the subjects of that kingdom, Psalms 29:11; Psalms 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.