1. In the other psalms, the psalmist recalled the trust that he had in God; here he gives thanks as one who has been delivered.

The psalm is structured in two parts:

First are the sections that belong to giving thanks.
Second, he remembers the favors he has received, beginning at in you, O Lord, have I hoped ([Reference Psalms 30:2]).

He makes two points regarding the first part:

First, he invites others to give thanks.
Second, he himself gives thanks: I will extol you ([Reference Psalms 29:2]).

The title is a psalm for David at the finishing of the tabernacle.

Note the history in 1 Samuel 4, where the sons of Israel fought against the Philistines in the time of Eli. The ark of God was captured and remained in their land for six months until they returned it to Gibeah. After Saul died, David brought the ark to Jerusalem, built a tabernacle for it, and danced before it, as found in 2 Samuel 6. It seems that this psalm was written then.

Mystically, the tabernacle signifies the holy Church. Behold, the tabernacle of God with men ([Reference Revelation 21:3]). This tabernacle, the Church, was torn from the hands of the Philistines—that is, the demons. The things said in the psalm pertain to the gifts of the Holy Spirit, through which this tabernacle is finished.

Therefore, it is divided into two parts.

In the first part, he invites others to offer thanksgiving to God.
In the second, he remembers God's favors, beginning at: the voice of the Lord is upon the waters.

He makes three points about thanksgiving.

First, he shows to whom it should be offered.
Second, he shows who should offer it.
Third, he shows what should be offered.

Therefore he says, bring. But to whom? To the Lord alone, not to others ([Reference Exodus 22:20]). That it should be offered to God alone is affirmed: all things are yours and we have given you what we received of your hand ([Reference 1 Chronicles 29:14]).

He shows who should offer: O you children of God. The Most High approves not the gifts of the wicked (). The Lord first had respect to Abel and his offerings ([Reference Genesis 4:4]), since a person should first please God and then bring an offering.

And so he says they are children of God through faith. But as many as received him, he gave them power to be made the sons of God to those who believe in his name ([Reference John 1:12]).

They are also children of God through charity. Behold what manner of charity the Father has bestowed upon us ([Reference 1 John 3:1]). They are also children of God through good works. Who are led by the Spirit of God, they are the sons of God ([Reference Romans 8:14]).

2. Bring to the Lord glory and honor. Here he shows what should be offered.

First, he describes the bodily sacrifice.
Second, he describes the spiritual sacrifice, at bring to the Lord glory.

Offerings were made from three kinds of animals: cattle, goats, and sheep. Among these, the lamb was the most common sacrifice. So it is said that a lamb was offered every morning and evening ([Reference Exodus 29:39]), since Christ is most excellently and distinctly represented by a lamb. Behold the Lamb of God ([Reference John 1:29]). And so he says, bring to the Lord the offspring of rams, that is, lambs.

Mystically, the rams are the leaders of the flock, that is, the apostles. The princes of the people are gathered together ([Reference Psalms 46:10]). Their offspring are the faithful. In Jesus Christ, through the Gospel, I have begotten you ([Reference 1 Corinthians 4:15]). Bring to God, therefore, yourselves, who are the offspring of rams.

3. Bring to the Lord glory to his name. Next, he describes the spiritual sacrifice.

First, he mentions it.
Second, he clarifies it, at bring to the Lord glory to his name.

It should be noted that the Lord desires these things to be offered to him not for his own sake—for he himself said, shall I eat the flesh of bullocks? ([Reference Psalms 49:13])—but so that we may recognize him as the source of all our good and the end to which all things must be directed. And so a person should offer sacrifice to no one but God.

For God is the end, and we can add nothing to him, so we should glorify him, so that everything we do, we do for his glory. Do all to the glory of God ([Reference 1 Corinthians 10:31]).

Likewise, God is the beginning, and so we should give him honor. If I be a master . . . where is my honor? ([Reference Malachi 1:6]).

And so he says, bring to the Lord glory and honor. To the only God be glory and honor ([Reference 1 Timothy 1:17]). Adore the Lord in his holy court. Here he clarifies the spiritual sacrifice.

First, he shows how we should give glory to him.
Second, he shows how we should give honor to him.

Therefore, he says that God is glorious, and so we should give him glory. He says, bring to the Lord glory to his name. He is glorious in himself, but his name should be glorious in us—that is, in our recognition that it is glorious.

And when he is glorious and shining in us, we should give him honor. So he says, adore the Lord in his holy court, that is, in his Church, which is like the heavenly court.

Or, in the court means in the mind. The true adorers shall adore the Father in spirit and in truth ([Reference John 4:23]).

4. The voice of the Lord is upon the waters. Here he describes the divine favors:

First, those in the past.
Second, those in the future, at the Lord makes the flood.

Regarding the first, he considers two things:

First, he enumerates past favors.
Second, he ends by giving thanks, at and in his temple.

The past favors can be explained figuratively and mystically.

Figuratively, he describes two past favors:

The favor in the exodus.
The favor after the departure from there, at the voice of the Lord breaks the cedars.

First, he remembers the favor of being led out of Egypt. Second, he explains it.

Therefore, he says, the voice—that is, the power—of the Lord was upon the waters, dividing the sea, as is said in Exodus 14.

He glorifies this in three ways.

First, on account of God's authority: the God of majesty, who is himself majesty. The whole earth shall be filled with his majesty ([Reference Psalms 17:19]; [Reference Isaiah 6:3]). He has thundered, for when Moses raised his hand, the wind blew. The author says this wind thundered, since thunder is caused by the movement of wind.
Second, he gives glory on account of the matter involved, since God did not dry up a small amount of water but many waters, namely, the sea. Have you not dried up the sea? ([Reference Isaiah 51:10]). She carried them over through a great water ().
Third, he gives glory because of the effect, which had great strength, so that it cast down his enemies. Your right hand, O Lord, has slain the enemy ([Reference Exodus 15:6]). Because of this, it is said, the voice of the Lord is in power.

Likewise, another effect is magnificence; hence, he says, the voice of the Lord in magnificence, because he enabled them to cross through the dry sea. Hence it follows in the same passage: magnificent in holiness, terrible and praiseworthy, doing wonders ([Reference Exodus 15:11]).

5. The voice of the Lord breaks the cedars. Next, he remembers the past favors that came after the crossing.

This can be understood in two ways:

First, through a removal from evil.
Second, through a gathering of goods, at the voice of the Lord divides.

He makes two points about the removal of evils.

First, he presents the favor.
Second, he shows the ease of conferring the favor, at and shall reduce them.

Therefore, he says, the voice of the Lord breaks the cedars. The cedars are great men, and this signifies the Amorites, who were great and strong. Yet I cast out the Amorite before their face, whose height was like the cedars and who was as strong as an oak ([Reference Amos 2:9]).

Likewise, throughout the whole land that was promised to them, there were Amorites and other peoples who could not be exterminated and subjugated until the time of David. All the Amorites then lived around Lebanon, as Joshua 15 says. And so he says, the Lord shall break the cedars of Lebanon, that is, the Amorites who then lived there, and shall reduce them to pieces as a calf of Lebanon, and Sharon as the son of unicorns.

The Hebrew has, and shall tear them to pieces as a calf of Lebanon and Sharon as the son of buffalo. The literal sense is that there is a difference between buffalo and cattle: buffalo are nourished in marshes, while cattle are nourished in the mountains. For there are many pastures on the mountain of Lebanon where great cedars grow. There were also calves and cows there. Therefore, he says that it is as easy for the Lord to break the cedars of Lebanon as to break the calf of Sharon. Sharon is a certain place: the beauty of Carmel and Sharon ([Reference Isaiah 35:2]). This place is wet, where buffalo are pastured, as if to say, "For he shall break Sharon as he would a young buffalo or a calf."

Mystically, the voice of the Lord is upon the waters implies two favors: namely, conversion and the gifts that are given to the one converted.

The voice of the Lord is in power. This can be explained in two ways according to the mystical sense.

In one way, it refers to the preaching of Christ, and so it treats the conversion of the Jews and the Gentiles. The Jews are indicated by the phrase upon the waters. People are like water, since they flow away like water and return no more ([Reference 2 Samuel 14:14]). So the voice, that is, the preaching of the Lord, is said to be upon the waters, that is, upon the people of the Jews, because the Jews were converted to God by the teaching of God not yet incarnate but awaited.

The conversion of the Gentiles follows when he says, the God of majesty has thundered. Thunder is formed in a cloud, signifying the Incarnation, which is like a cloud. Behold, the Lord will ascend upon a swift cloud ([Reference Isaiah 19:1]). Therefore, the God of majesty has thundered; that is, the Omnipotent has thundered by preaching from the cloud of his flesh. He shall thunder wonderfully with his voice ([Reference Job 37:5]). And he says, upon many waters because the voice of the incarnate Lord was not only upon the Jews but upon the Gentiles. I have given you to be a light to the gentiles ([Reference Isaiah 49:6]).

Or it is upon the waters of baptism, so that this song was sung from the time when Christ was baptized.

The voice of the Lord is in power. Previously, the psalmist touched upon the mystery of the conversion of the Jews and Gentiles in the mystical understanding; now he describes the favors that are temporal gifts.

He makes three points about this.

First, he describes the spiritual gifts.
Second, he describes the rooting out of vices, which follows from them, at the voice of the Lord breaks the cedars.
Third, he describes the accomplishment of or progress toward goods, at the voice of the Lord prepares the stags.

Among spiritual goods, some gifts are given to people to accomplish what is generally fitting and necessary for salvation.Cf. ST I-II, q. 68, a. 2. Other gifts are given for more difficult tasks, such as working miracles and similar things.Cf. ST II-II, q. 176, a. 1.

In regard to the necessary works, he says, the voice of the Lord is in power, that is, the power to fulfill his precepts is given from the authority of the Lord.

In regard to the more difficult works, he says, the voice of the Lord in magnificence, that is, power is given from the authority of the Lord for his saints to do great things. Above Israel is his magnificence ([Reference Psalms 67:35]).

The gloss applies this to the gifts of the Holy Spirit.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:285).

First, the conversion of the faithful is attributed to the gift of fear, which is a divine power that urges on the fearful.

Magnificence belongs to the gift of knowledge, which includes the knowledge to do great things. How great is he who finds wisdom ().

The voice of the Lord breaks the cedars. Here he treats the exclusion of vices. He first touches on the vice of pride; second, that of concupiscence, at the voice of the Lord divides the flame of fire; and third, the vice of infidelity or contempt, at the voice of the Lord shakes the desert.

Therefore, he first shows the exclusion of pride. It should be noted that, just as fir trees are great, so are cedars, and pride is signified by them. Therefore, he says, the voice of the Lord breaks the cedars, that is, the power of the divine authority is over all the proud. Their pride is brought down to hell ([Reference Isaiah 14:11]). Yea, the Lord shall break the cedars of Lebanon, that is, the voice of the Lord is over the arrogant and proud by reducing their power, since through this all kings were converted to Christ. Finally, it is over the cedars of Lebanon, since the majority of the Jews were converted, such as Nicodemus ([Reference John 3]).

6. Likewise: and shall reduce them to pieces as a calf of Lebanon. Here the completion of their conversion is described.

Mount Lebanon is excellent for pasture, and the priests would pasture cows there because of the abundance of victims. And so, he shall reduce them to pieces as a calf of Lebanon means he will humiliate them like a calf of Lebanon so that they offer themselves in sacrifice like a calf that was nourished on Mount Lebanon. This is clear from the many martyrs who exposed themselves for Christ's sake. My calves and fatlings are killed ([Reference Matthew 22:4]).

And as the beloved son of unicorns. This can be read in two ways.

The first is that it signifies the authority to reduce, as if to say, "He will make the beloved like this." According to this reading, beloved is in the singular to mean the one having authority. This is my beloved son ([Reference Matthew 3:17]). And he will do this as the son of unicorns. That is, the son of the Jews, since the mystery of the Incarnation does this, and the Jews are called unicorns insofar as they gloried in the worship of one God.

Or he is said to be a unicorn because the Son is without a mother in his eternal generation and without a father in his temporal generation.

In another way, the beloved is Christ, who, as an example of one suffering this reduction, gave an example of suffering to others. Christ suffered for us, leaving you an example that you should follow his steps ([Reference 1 Peter 2:21]). And he suffered this not insofar as he is God, but insofar as he is the son of the unicorns, the Jews.

Now let us return to the literal sense.

7. The voice of the Lord divides the flame of fire. Here he remembers the favors by which they were delivered from the evil inflicted by God.

It is said that because of the murmuring of the people, fire entered part of the camp, and when Moses raised his hands the fire was extinguished ([Reference Numbers 11:1]). And this is what he says: the voice, that is, the authority, of the Lord divides, that is, destroys, the flames of fire.

Afterwards, he remembers the favors that lead toward the good. He describes three:

The first favor is the multiplication of the people.
The second is the nourishment of the little ones.
The third is being led through the desert.

Jerome’s text has, the voice of the Lord making the desert fruitful. It is read in Joshua that none of those who went out from Egypt entered the promised land except Joshua and Caleb, as is clear in Numbers 14. But all those who entered it were born in the desert. He therefore remembers the favor that the people did not die out, so he says, the voice of the Lord making fruitful, that is, making the desert bring forth, and in particular the desert of Kadesh. It was Moses's intention that they would enter the promised land immediately after leaving Egypt, and they went to Kadesh. But they sent out scouts who dissuaded them, and they feared to enter. For this sin they all died in the desert.

Or, according to our text, the voice of the Lord shakes the desert, that is, it moves them to generation in the desert of Kadesh.

The voice of the Lord prepares the stags. Jerome has, assists the birth of the stags. The Hebrew has, prepares the mules.

Stags live in desert places. And since the children of Israel were in the desert for forty years, they are called stags. Who has made my feet like the feet of stags ([Reference Psalms 17:34]), since the women were able to give birth and provide nourishment.

And he will discover the thick woods, or the narrow passage, because He went before them in a pillar of fire by night and a pillar of cloud by day. He led his people through the desert ([Reference Psalms 135:16]).

Mystically, what is said, the voice of the Lord breaks the cedars, signifies the gift of fortitude.

He puts it here to exclude the sin of concupiscence, since he says, the voice of the Lord divides the flame of fire, namely, of concupiscence. The desire of wisdom brings to the everlasting fire (). This desire nourishes every evil, about which it is said, all that is in the world is the concupiscence of the eyes ([Reference 1 John 2:16]). And this consumes. It is a fire that devours even to destruction ([Reference Job 31:12]). Basil explains it in this way.Basil, Homily on Psalm 28 (Patrologia Graeca [Migne], 29:297–98).

The voice of the Lord divides, since on the day of judgment, the fire will be divided by divine power. There will be heat without light in the fire enveloping the condemned,Cf. ST Supp., q. 97, a. 4. while fire will shine without heat in the glory of the elect.

What is said here pertains to the gift of counsel.

The voice of the Lord shakes the desert. He puts this here to exclude duplicity or unfaithfulness, namely, that of the Gentiles and of the Jews.

In regard to the Gentiles, he says, the voice of the Lord shakes the desert, that is, he moves the nations to be converted to faith in him. Many are the children of the desolate, that is, of the Gentile people, more than of her who has a husband ([Reference Isaiah 54:1]), that is, the synagogue.

In regard to the Jews, he says, the desert of Kadesh, which is interpreted as "the holiness of the law," since the Jews, sanctified by the lawgiver, will be converted at the end of the world. Our land is desolate ([Reference Isaiah 1:7]).

And this belongs to the gift of understanding.

Afterwards, he remembers the favor that belongs to advancement in goods. First, he describes the gathering of wisdom; and second, its act.

Therefore, he says, the voice of the Lord prepares the stags, that is, the holy and perfect people. Just as stags repel venomous snakes, so the saints repel every sin; and just as deer move through thorns without being torn, so the saints move through the vanity of the world without delight. Naphtali, a hart let loose, giving words of beauty ([Reference Genesis 49:21]).

These people are prepared by God and not by themselves, and God himself will reveal to them the thick woods, that is, those things which are hidden. You have revealed them to little ones ([Reference Matthew 11:25]).

And this belongs to the gift of wisdom.

Afterwards, he concludes by giving thanks for the previously mentioned favors, saying, in his temple all shall speak his glory. Young men and maidens, let the old with the younger praise the name of the Lord ([Reference Psalms 148:12]).

Another text has, everyone shall say or speak of his glory. It is true that some have common gifts and others have special gifts. And through this special gift anyone may speak of his glory. To him who gives me wisdom will I give glory ().

8. The Lord makes the flood to dwell. Here he gives thanks for the favors for which he hopes.

First, he remembers the power of the benefactor.
Second, he describes the hoped-for favors, at the Lord will give strength to his people.

In Hebrew it has, the Lord sits on the flood, and this has a clear sense, as if to say: "It is true that He made the people of Israel. Has there ever been such power at another time? Indeed, His judgments have been clear from the beginning!" And he remembers one manifestation: that He brought the flood as a judgment for the sin of mankind.

And the Lord shall sit king forever, judging the people in equity.

Jerome has, the Lord dwells in the flood, or makes it to dwell. When the flood poured in, the earth was emptied of inhabitants. Likewise, he made the earth to be inhabited afterwards, through the dispersal that came from the multiplication of humanity.

Mystically, it can be read in three ways.

In one way, flood is an accusative with the infinitive to dwell. Since they alone dwelt in the flood in the ark of Noah, the ark signified the Church and the saints within her, dwelling securely in the tribulation of the flood.

In another way, on the contrary, the flood inhabits his temple. For the flood is the world; carnal people are of the world. With a flood that passes by, he will make an utter end ([Reference Nahum 1:8]). Therefore, he will make the flood dwell in his temple when they are converted, and the Lord shall sit king forever, as has been explained above.

In another way, he inhabits the flood, that is, the baptismal waters, which he inhabits through the effect of grace.

Afterwards, he calls to mind the favors hoped for.

First are those which belong to advancement.
Second, those which belong to the end.

In regard to the first, he says, the Lord will give strength to his people, through which they will be able to prosper. It is he who gives strength to the fallen and increases force in those who are not ([Reference Isaiah 40:29]).

In regard to the second, he says, the Lord will bless his people with peace. My people shall sit in the beauty of peace and in the tabernacles of confidence and in wealthy rest ([Reference Isaiah 32:18]).

Commentaries

Albert Barnes

On Psalms 29:4

Charles Ellicott

On Psalms 29:4

John Gill

On Psalms 29:4

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Matthew Henry

On Psalms 29:1–11

Thomas Aquinas

On Psalm 29:1–11