Commentary on Psalms Volume 1 John Calvin (continued)
Psalm 29
PSALM 29.
David, that he may humble all men before God, from the highest to the lowest, celebrates his terrible power in the various wonders of nature, which he affirms are not less fitted to arouse us to give glory to God, than if he were to assert his empire and majesty with his own voice. After he has struck fear into the proud, who are reluctant to yield, and addressed an exhortation to them accompanied by a gentle reproof, he sweetly invites the faithful voluntarily to fear the Lord.
A Psalm of David.
Psalm 29:1-4
1. Give unto Jehovah, ye sons of the mighty, give unto Jehovah glory and strength. 2. Give unto Jehovah the glory of his name; 604 worship before Jehovah in the brightness of his sanctuary. 3. The voice of Jehovah is upon the waters; the God of glory thundereth; Jehovah is upon the great waters. 4. The voice of Jehovah is in strength, the voice of Jehovah is in beauty.
1. Give unto Jehovah, ye sons of the mighty. It was no doubt David's design to lead all men to worship and reverence God; but as it is more "C'est, digne de son nom." — Note, Fr. Marg. "That is, worthy of his name."
COMMENTARY ON PSALMS
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's name, (ver. 2,) he
The entire reading of the verse in the Septuagint is, "Ενέγκατε τῷΚυρίῳὑιοὶΘεοῦ ενέγκατε τῷΚυρίῳὑιοὺς κριῶν" "Bring 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 "Ye 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, "Ye sons of the mighty;" which is just a Hebrew idiomatic expression for "Ye mighty ones," or, "Ye 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.
The Hebrew word which Calvin renders "mighty," is,אליםelym, a word which means gods. The Hebrew word,איליםeylim, which means rams, nearly resembles it, having only an additional,יyod, and this letter is often cut off in nouns.
The Chaldee paraphrases it thus:— "The assembly of angels, sons of God," meaning by God angels.