Verse-by-Verse Bible Commentary
Psalms 29:11

Clarke's Commentary

Verse Psalms 29:11. The Lord will give strength — Prosperity in our secular affairs; success in our enterprises; and his blessing upon our fields and cattle.

The Lord will bless his people with peace. — Give them victory over their enemies, and cause the nations to be at peace with them; so that they shall enjoy uninterrupted prosperity. The plentiful rain which God has now sent is a foretaste of his future blessings and abundant mercies.

In the note on Psalms 29:10 I have referred to the following description taken from Virgil. Did he borrow some of the chief ideas in it from the Psalms 29:0? The reader will observe several coincidences.

Interea magno misceri murmure pontum,

Emissamque hyemem sensit Neptunus, et imis

Stagna refusa vadis: graviter commotus, et alto

Prospiciens, summa placidum caput extulit unda.

Disjectam AEneae toto videt aequore classem,

Fluctibus oppressos Troas, coelique ruina.

* * * * *

Eurum ad se zephyrumque vocat: dehinc talia fatur

* * * * *

Sic ait: et dicto citius tumida aequora placat,

Collectasque fugat nubes, solemque reducit.

Cymothoe simul, et Triton adnixus acuto

Detrudunt naves scopulo; levat ipse tridenti;

Et vastas aperit syrtes, et temperat aequor,

Atque rotis summas levibus perlabitur undas.

* * * * *

Sic cunctus pelagi cecidit fragor, aequora postquam

Prospiciens genitor, caeloque invectus aperto,

Flectit equos, curruque volans dat lora secundo.

AEn. lib. i., ver. 124.

"Mean time, imperial Neptune heard the sound

Of raging billows breaking on the ground.

Displeased, and fearing for his watery reign,

He rears his awful head above the main,

Serene in majesty; then rolled his eyes

Around the space of earth, of seas, and skies.

He saw the Trojan fleet dispersed, distressed,

By stormy winds and wintry heaven oppressed.

* * * * *

He summoned Eurus and the Western Blast,

And first an angry glance on both he cast;

Then thus rebuked.

* * * * *

He spoke; and while he spoke, he soothed the sea,

Dispelled the darkness, and restored the day.

Cymothoe, Triton, and the sea-green train

Of beauteous nymphs, and daughters of the main,

Clear from the rocks the vessels with their hands;

The god himself with ready trident stands,

And opes the deep, and spreads the moving sands;

Then heaves them off the shoals: where'er he guides

His finny coursers, and in triumph rides,

The waves unruffle, and the sea subsides.

* * * * *

So when the father of the flood appears,

And o'er the seas his sovereign trident rears,

Their fury fails: he skims the liquid plains

High on his chariot; and with loosened reins,

Majestic moves along, and awful peace maintains.

DRYDEN.

Our God, Jehovah, sitteth upon the flood: yea, Jehovah sitteth King for ever.

The heathen god is drawn by his sea-horse, and assisted in his work by subaltern deities: Jehovah sits on the flood an everlasting Governor, ruling all things by his will, maintaining order, and dispensing strength and peace to his people. The description of the Roman poet is fine; that of the Hebrew poet, majestic and sublime.

ANALYSIS OF THE TWENTY-NINTH PSALM

There are two parts in this Psalm: -

I. The exhortation itself, Psalms 29:1-2.

II. The reasons on which it is founded. These are drawn,

1. From his power, Psalms 29:3-11.

2. From the protection he affords to his people, Psalms 29:11.

I. The exhortation, which is singular. It proceeds from a king, and not from a common man; a prince, a great prince; and reminds princes and great men that there is One greater than they; and that, therefore, they should yield unto him his due honour and worship.

1. That they freely yield and give it up: for which he is very earnest, as appears from the urged repetition, give, give, give.

2. That in giving this, they must understand they are giving him no more than his due: "Give him the honour due to his name."

3. What they are to give: glory and strength. 1. They must make his name to be glorious. 2. They must attribute their strength to him.

4. That they bow before and adore him.

5. That they exhibit this honour in the proper PLACE: "In his temple; and in the beauty of holiness."

II. And that they may be more easily persuaded to give the Lord the honour due to his name, he proposes two reasons to be considered: -

First. His power; for although they be mighty ones, his power is infinitely beyond theirs; which is seen in his works of nature; but, omitting many others, he makes choice of the thunder, and the effects it produces.

1. From its nature: for howsoever philosophers may assign it to natural causes, yet religious men will look higher; and, when they hear those fearful noises in the air, will confess, with the psalmist, that it is the voice of the Lord, which he repeats here seven times; and this voice has affrighted the stoutest-hearted sinners, and the mightiest of tyrants.

2. From the place where this voice is given: "The voice of the Lord is upon the waters; upon many waters."

3. From its force and power. They are not vain and empty noises, but strike a terror: "The voice of the Lord is powerful; the voice of the Lord is full of majesty."

4. From its effects; which he explains by an induction: -

1. Upon the strong TREES, the cedars of Lebanon: "The voice of the Lord breaks the cedars," c.

2. Upon the firmest MOUNTAINS, even Lebanon and Sirion for sometimes the thunder is accompanied with an earthquake, and the mountains skip like a calf.

3. Upon the air; which is, to common minds, no small wonder; for, as nothing is more contrary to fire than water, it is next to miraculous how, out of a watery cloud, such flames of fire should be darted. "The voice of the Lord divideth the flames of fire."

4. In the brute creation; for it makes them fear and leave their caves, dens, and woods; yea, makes some of them cast their young: "The voice of the Lord shaketh the wilderness," c. "it maketh the hinds to calve."

5. In the mighty rains which follow upon it; when the cataracts of heaven are opened, and such floods of water follow that a man might fear that the earth was about to be overwhelmed by a second inundation. Out of all which he draws this conclusion: "The Lord sitteth upon the flood; the Lord sitteth a King for ever;" therefore, the earth is not destroyed.

Secondly. His second reason is drawn from the works of grace. 1. When He moves men to acknowledge his voice, and to give him glory in his temple: "In his temple doth every man speak of his honour." 2. By the security He gives to his people, even in the time when he utters his voice, and speaks in thunder; whereas the wicked then tremble and quake: "The Lord will give strength unto his people; the Lord will bless his people with peace," i.e., bodily security, and peace of conscience.

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 POSTLUDE

"Jehovah sat as King at the Flood; Yea, Jehovah sitteth as king forever. Jehovah will give strength to his people; Jehovah will bless his people with peace."

"Jehovah sat as King at the Flood" (Psalms 29:10). "The word for Flood here is significant, for it is found elsewhere only in Genesis 6:11, and only of the Flood in the days of Noah."Derek Kidner, Vol. 1, p. 127. That event, of course, was a great judgment upon all mankind; and here we have another evidence of something more being intended here than the mere description of a violent thunderstorm. Although we are unwilling to join completely in the affirmation made by Gaebelein, there is certainly much in the psalm that may be understood as he understood it. He stated that, "The Day of Jehovah is here poetically described under the figure of an onrushing thunderstorm."Arno C. Gaebelein, p. 134.

"Jehovah will bless his people with peace" (Psalms 29:11). Just as the Great Deluge was a judgment of mankind in which God's wrath was poured out upon the wicked, and his mercy was extended to the righteous in the person of Noah and his family, so does it appear in this psalm. The same pattern is detected here. The lightnings flash, the thunders roar, the trees come crashing down, the forests are stripped, the wilderness trembles, and the mountains jump around like young antelopes, but God provides peace for his people! As Kidner put it, "`Gloria in excelsis' is the beginning of the psalm; and `Terra pax' is the end of it."Derek Kidner, Vol. 1, p. 127.

Barnes' Notes on the Whole Bible

The Lord will give strength unto his people - This is a practical application of the sentiments of the psalm, or a conclusion which is fairly to be derived from the main thought in the psalm. The idea is, that the God who presides over the tempest and the storm, the God who has such power, and can produce such effects, is abundantly able to uphold His people, and to defend them. In other words, the application of such amazing power will be to protect His people, and to save them from danger. When we look on the rolling clouds in the tempest, when we hear the roaring of the thunder, and see the flashing of the lightning, when we hear the oak crash on the hills, and see the waves piled mountains high, if we feel that God presides over all, and that He controls all this with infinite ease, assuredly we have no occasion to doubt that He can protect us; no reason to fear that His strength cannot support us.

The Lord will bless his people with peace - They have nothing to fear in the tempest and storm; nothing to fear from anything. He will bless them with peace in the tempest; He will bless them with peace through that power by which He controls the tempest. Let them, therefore, not fear in the storm, however fiercely it may rage; let them not be afraid in any of the troubles and trials of life. in the storm, and in those troubles and trials, he can make the mind calm; beyond those storms and those troubles he can give them eternal peace in a world where no “angry tempest blows.”

Calvin's Commentary on the Bible

11.Jehovah will give strength to his people. He returns to his former doctrine, namely, that although God exhibits his visible power to the view of the whole world indiscriminately, yet he exerts it in a peculiar manner in behalf of his elect people. Moreover, he here describes him in a very different manner from what he did formerly; that is to say, not as one who overwhelms with fear and dread those to whom he speaks, but as one who upholds, cherishes, and strengthens them. By the word strength is to be understood the whole condition of man. And thus he intimates that every thing necessary to the preservation of the life of the godly depends entirely upon the grace of God. He amplifies this by the word bless; for God is said to bless with peace those whom he treats liberally and kindly, so that nothing is awanting to the prosperous course of their life, and to their complete happiness. From this we may learn, that we ought to stand in awe of the majesty of God, in such a manner as, notwithstanding, to hope from him all that is necessary to our prosperity; and let us be assuredly persuaded, that since his power is infinite, we are defended by an invincible fortress.

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

3. The sovereignty of Yahweh 29:10-11

Dr. Constable's Expository Notes

The same power Yahweh employs in storms is available to His people. As He can cause a storm to subside, so He can bring peace into our lives (cf. Mark 4:37-39). Thus the Lord is not just transcendent over all and able to control the forces of nature. He is also a resource for those to whom He has committed Himself with covenant promises.

"The subject of the psalm is the demonstration of God’s glory in nature, but its impact is the opposite. It gives a sense of tranquility and awe. Yahweh, our God, is powerful in his glory. He can and does protect his people. He opens heaven up to unleash his blessings of protection, victory, and peace (cf. Psalms 28:8-9; Psalms 46:1-3; Numbers 6:24-26). There is quietness within the storm for those who belong to the people of God." [Note: VanGemeren, p. 257.]

Believers should see in nature the attributes of God and glorify Him for His mighty power (cf. Psalms 19:1-6). We should also remember that His power is a resource for us. The God of creation is also the God who saves His people.

Gill's Exposition of the Whole Bible

The Lord will give strength unto his people,.... His special people, his covenant people, whom he has chosen for himself; these are encompassed with infirmities, and are weak in themselves; but there is strength for them in Christ: the Lord promises it unto them, and bestows it on them, and which is a pure gift of his grace unto them; this may more especially regard that strength, power, and dominion, which will be given to the people of the most High in the latter day; since it follows, upon the account of the everlasting kingdom of Christ;

the Lord will bless his people with peace: with internal peace, which is peculiar to them, and to which wicked men are strangers; and which arises from a comfortable apprehension of justification by the righteousness of Christ, of pardon by his blood, and atonement by his sacrifice; and is enjoyed in a way of believing; and with external peace in the latter day, when there shall be no more war with them, nor persecution of them; but there shall be abundance of peace, and that without end; and at last with eternal peace, which is the end of the perfect and upright man; and the whole is a great blessing.

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.