John Calvin Complete Commentary - Psalms 29:1

John Calvin Complete Commentary - Psalms 29:1 - 29:1

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John Calvin Complete Commentary - Psalms 29:1 - 29:1

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This Chapter Verse Commentaries:

1.Give unto Jehovah, ye sons of the mighty. It was no doubt David’ design to lead all men to worship and reverence God; but as it is more difficult to reduce great men, who excel in rank, to order, he expressly addresses himself to them. It is obvious, that the LXX, in giving the translation, sons of rams, ⁽⁶⁰⁵⁾ were led into a mistake by the affinity of the Hebrew words. ⁽⁶⁰⁶⁾ About the signification of the word, indeed, the Jewish commentators are all agreed; but when they proceed to speak of its meaning, they pervert and obscure it by the most chilling comments. Some expound it of the angels, ⁽⁶⁰⁷⁾ some of the stars; and others will have it, that by the great men who are referred to are meant the holy fathers. But David only intended to humble the princes of this world, who, being intoxicated with pride, lift up their horns against God. This, accordingly, is the reason why he introduces God, with a terrific voice, subduing by thunders, hail-storms, tempests, and lightnings, these stubborn and stiff-necked giants, who, if they are not struck with fear, refuse to stand in awe of any power in heaven. We see, therefore, why, passing by others, he directs his discourse particularly to the sons of the mighty. The reason is, because there is nothing more common with them than to abuse their lofty station by impious deeds, while they madly arrogate to themselves every divine prerogative. At least that they may modestly submit themselves to God, and, mindful of their frailty, place their dependence upon his grace, it is necessary, as it were, to compel them by force. David, therefore, commands them to give strength unto Jehovah, because, deluded by their treacherous imaginations, they think that the power which they possess is supplied to them from some other quarter than from heaven. In short, he exhorts them to lay aside their haughtiness, and their false opinion about their own strength, and to glorify God as he deserves. By the glory of God’ name, (ver. 2,) he means that which is worthy of his majesty, of which the great men of this world are wont to deprive him. The repetition, also, shows that they must be vehemently urged ere a proper acknowledgement be extorted from them. By the brightness of God’ sanctuary ⁽⁶⁰⁸⁾ is to be understood, not heaven as some think, but the tabernacle of the covenant, adorned with the symbols of the divine glory, as is evident from the context. And the prophet designedly makes mention of this place, in which the true God had manifested himself, that all men, bidding adieu to superstition, should betake themselves to the pure worship of God. It would not be sufficient to worship any heavenly power, but the one and unchangeable God alone must be worshipped, which cannot come to pass until the world be reclaimed from all foolish inventions and services forged in the brains of men.

(605) The entire reading of the verse in the Septuagint is, “ Ενέγκατε τῷ Κυρίῳ ὑιοὶ Θεοῦ ενέγκατε τῷ Κυρίῳ ὑιοὺς κριῶν ” “ to the Lord, ye sons of God, bring to the Lord young rams.” Thus the LXX, as is not unusual in other places, render the words for “ sons of the mighty” twice; first, in the vocative case, addressing them, Υιοὶ Θεου Ye sons of God, and then in the accusative case, ὑιοὺς κριῶν young rams, being apparently doubtful which was the correct rendering, and, therefore, putting down both. The Vulgate, Arabic, and Ethiopic, exactly follow them. Jerome also reads, “Afferte Domino filios arietum;” although he does not give a double translation of the original words. But the correct rendering, we have no doubt, is, “ sons of the mighty;” which is just a Hebrew idiomatic expression for “ mighty ones,” or, “ princes;” and to them the inspired writer addresses an invitation to acknowledge and worship God from the manifestation of his majesty and power in the wonders of nature.

(606) The Hebrew word which Calvin renders “” is אלים, elym, a word which means gods. The Hebrew word אילים, eylim, which means rams, nearly resembles it, having only an additional י, yod, and this letter is often cut off in nouns.

(607) The Chaldee paraphrases it thus:— “ assembly of angels, sons of God,” meaning by God angels.

(608) This translation conveys a somewhat different meaning from that of our English version; but it is supported by several critics. Green reads, “ his beautiful sanctuary;” and Fry, “ Jehovah with holy reverence,” or, “ Jehovah in the glorious places of the sanctuary.” “ the Hebrews read בהדרת ” says Hammond, “ the glory or beauty of holiness, from הדר, to honor, or beautify, the LXX. read, ἐν αὐλὣ ἁγίᾳ αὐτου in his holy court, as if it were from, “penetrale, thalamus, area, a closeta marriage-chamber, a court; and so the Latin and Syriac follow them, and the Arabic, in his“ habitation.”