Psalms 29:2

Psa 29:2 Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

Ver. 2. Give unto the Lord the glory due unto his name] Which yet you cannot do, for his name is above all praise, Nominatissimam et celeberrimam (Jan.), Psa 148:13, but you must aim at it. The Rabbis observe that God’s holy name is mentioned eighteen different times in this psalm; that great men especially may give him the honour of his name, that they may stand in awe and not sin, that they may bring presents to him who ought to be feared, and those also the very best of the best, since he is a great King, and standeth much upon his seniority, Mal 1:14.

Worship the Lord in the beauty of holiness] Or, in his glorious sanctuary; therefore glorious, because there they might see God’s face, and hear his voice in his ordinances. Away, therefore, with your superstitions and will worships, and bring your gifts to his beautiful sanctuary; for nowhere else will he receive them. Send a lamb to this ruler of the earth, Isa 16:1, as a homage penny.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_29:2

Worship the Lord in the beauty of holiness.

The worship of holiness

Worship meant at first worth-ship, or the condition of being worthy, as friendship is the condition of being friendly. The best worship is not merely to thank God for what He has done for us, but to show ourselves worthy of this. It is very clear that this is the best kind of worship for us; for it results not in mere words, but in character. We are better for our religion, which cannot always be said of the outward kind; and surely it must be more acceptable to God. You would rather have your boy thank you for what you give him, and recognize your kindness, than not. But you would rather even than this have him use what you give him wisely. As between the boy who thanked you very profusely, and even sincerely, and then spent your money in some degrading way, and the boy who took your money carelessly and without a word, but spent it in a way that made you proud of him, you would surely choose the latter. But what is it that makes us worthy? It is the beauty of holiness. And what is holiness? Here we have another word that has lost its first and best meaning. Our dictionary tells us that holy is the same word, essentially, as heal, hale, whale. A man is physically holy when he is healed, or in health, when he is hale, when he is whole. Holiness is wholeness. No man is holy who is not a whole man; and, to be a whole man, he must care for his body as well as for his soul. What we shall be it doth not yet appear; but it is very certain that while we are here, the body is part of the man. Holiness is wholeness; and wholeness means a sound body and a sound soul together. But it means more than that: it means sound judgment, common sense. Good people are the salt of the earth. But it is possible to have too much salt in proportion to your porridge. It would be hard to say that anybody is too good; but it is very certain that many a mans goodness would be worth a great deal more if only he had a little practical judgment to direct it. The world needs its dreamers, its men and women of enthusiasm and ideals; but it needs also the calm, steady balance and ballast of the men and women of common sense. There are other things that one needs to be a whole man, as a warm heart and a strong will, without which he does not fulfil the Divine ideal, and so does not render back the worship that God loves. These are enough to show what is meant, so far, by the worship of wholeness. But we have yet to see that mere individual wholeness is not possible unless the individual recognizes larger wholes than himself, of which he is a part. In the first place, in so far as a man is a body, he is a part of the great whole of matter, or the universe. The man who does not realize that he is so far a part of the world cannot be a whole, cannot be holy. The farmer must put his work into line with the material laws of soil and season; the engineer must put his work into line with the laws of steam, and the physician with the laws of the human frame. If either tries to do otherwise, to set up a world of his own invention or imagination, the great universe calmly sweeps over it and him, as the sea sweeps over the childs house of sand on the beach. Let a man in any way separate himself from this great universe, and he suffers. As a man faints when he shuts himself into a room, away from the atmosphere that clothes the world, so he faints if he shut himself into his own life and interests. Just as the value of his land grows, though he may do absolutely nothing to it himself, simply because other people come and settle near him, and make a city about him, so his life grows, though he may not try to cultivate it at all, simply because other people are about him, and with him day by day. There are things that a man can do better in solitude than in society. There are necessities that sometimes drive individuals away from their fellows. There are circumstances that sometimes compel men and women to live destitute of the companionship which makes life rich and deep for others. But, though there may be a gain on one side, there is loss on others. There is about the recluse something less than human. The great currents of thought and emotion that sweep through society and keep hearts and minds fresh, as the breezes keep the air fresh, are lost by the recluse. It is a great mistake for those who are in grief or misfortune to shut themselves away either from the fresh air of nature or the fresh air of human companionship. Health is wholeness with nature and with man. To-day, human sympathies are broadening out with the spread of commerce; and, as it slowly dawns upon us that the good of the world is the good of every nation, so into our hearts comes a thrill of pity and desire to help, when we hear of the suffering of any part of this variegated human race. This is the beauty of holiness that is the best worship. In old days, when the sacrifice was not of the soul, but of the body, it was counted an unworthy thing to bring to the altar of God a bullock that had spot or blemish. To-day, it is not a one-sided any more than a stained manhood that makes a man worthy of the Divine love. It must be a whole man, body, mind, heart, will, and soul, all rounded and complete, at one with the world of nature and the world of man,--that is the acceptable offering. (W. H. Lyon)

In holy attire

Do we really worship God?

I. We worship God in the beauty of holiness when worship is characterized by reality. We should act with the same propriety, feel as much awe, dread of vulgarity, entering the old meeting house, as into the court and presence of an earthly king. As much? Yea, how much morel

II. We worship God in the beauty of holiness when our worship is characterized by recollection. Let the soul withdraw its faculties from men and time and affairs, come face to face with God and His righteousness, His truth, and His love. Bring by the process of recollection, as Miss Havergal says, your sins for cleansing, your uninterpretable heart, the cares from which you cannot flee, griefs you cannot utter, the joys of love, and the life you would no longer know as your own.

III. We worship God in the beauty of holiness when our worship is characterized by receptivity. The open souls are not sent empty away.

IV. We worship God in the beauty of holiness when our worship is characterized by responsiveness. I mean, carrying the ideals, impressions, determinations of the sanctuary back into the world and allowing them to mould our temper, habits and sentiments in the labours and recreations of life. If worship be true, character shall grow in strength and gentleness, and influences shall stream from us, bearing no tardy fruits, to our fellow-men. (D. B. Williams.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2. (Psa 29:2) Give to Jehovah the honour of his name; bow to Jehovah in beauty of holiness. The honour of his name is that belonging to it, due to it. His name is his manifested nature. See above, on Psa 5:12 (11). The verb in the last clause strictly means, bow down or prostrate yourselves in worship.—The beauty of holiness is by many understood to mean holy or consecrated garments, such as were put on in the place of ordinary dress, as a token of reverence, by the priests when they approached unto the presence of Jehovah. See 2Ch 20:21. But neither here nor in Psa 96:9; Psa 110:3, is there any valid objection to the obvious but spiritual sense of ornament produced by or consisting in holiness, such decoration as became the peculiar people of Jehovah. Compare 1Pe 3:3-5.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

name--as (Psa 5:11; Psa 8:1).

beauty of holiness--the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The glory due unto his name] Rather, the glory of his name. His name is Mercy; his nature is love. Ascribe mercy, love, power, and wisdom to him. All these are implied in the name Jehovah.

In the beauty of holiness.] בהדרת קדש behadrath kodesh, "the beautiful garments of holiness." Let the priests and Levites put on their best and cleanest apparel; and let the whole service be conducted in such a way as to be no dishonour to the Divine Majesty. The Vulgate and others read, In the palace of his holiness. Let all go to the temple, and return thanks to God for their preservation during this dreadful storm. See on Ps 29:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) In the beauty of holiness.—Better, in holy attire; an image borrowed from the splendid vestments of the priests and Levites (2Ch_20:21; Psa_110:3). So the presences that attend the courts of heaven are bidden to be robed in their most magnificent attire, as for a high and sacred ceremony.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. the glory due unto his name] Lit. the glory of his name, particularising the general idea of glory in Psa_29:1. The glory of his name is His glory as He reveals Himself in the world (Psa_5:11 note); here, as the context shews, especially in Nature.

in the beauty of holiness] Suggestive as this rendering is, it can hardly be right; and the true sense is that given in R.V. marg., in holy array. Cp. Psa_96:9 (= 1Ch_16:29); 2Ch_20:21 (R.V. marg.); Psa_110:3. The ideas of earth are transferred to heaven. As the priests in the earthly temple were clothed in “holy garments for glory and for beauty” (Exo_28:2), so even the ministrants in the heavenly temple must be arrayed befittingly.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Give unto the Lord the glory due to his name,.... Or "the glory of his name" (x): which is suitable to his nature, agreeable to his perfections, and which belongs unto him on account of his works;

worship the Lord in the beauty of holiness; the Lord is only to be worshipped, and not any creature, angels or men; not Jehovah the Father only, who is to be worshipped in spirit and in truth; but the Son of God, and the Holy Ghost also, being of the same nature, and possessed of the same perfections; and that with both internal and external worship; and in true holiness, in which there is a real beauty: holiness is the beauty of God himself, he is glorious in it; it is the beauty of angels, it makes them so glorious as they are; and it is the beauty of saints, it is what makes them like unto Christ, and by which they are partakers of the divine nature; and in the exercise of holy graces, and in the discharge of holy duties, should they worship the Lord; unless this is to be understood of the place of worship, the sanctuary, or holy place in the tabernacle; or rather the church of God, which holiness becomes; but the former sense seems best.

(x) "gloriam nominis ejus", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Give unto the Lord the glory due unto his name - Margin: “the honor of his name.” The honor of His name is that which is due to it, or which properly belongs to it. The “name” is put here, as it often is, for God Himself; and the meaning is, “Ascribe to God the honor that is properly his due.” This is a claim addressed to the angels; it is a claim certainly not less binding on people. It is practically a call upon all creatures in the universe to ascribe due honor to God.

Worship the Lord - This exhortation is made particularly in view of the manifestations of His power in the storm. The idea is, that one who is capable of putting forth such power as is displayed in a tempest, has a claim to adoration and praise.

In the beauty of holiness - Margin, “in his glorious sanctuary.” The Hebrew phrase would properly mean “holy beauty.” Some have supposed that it means “in holy adorning,” or in such consecrated vestments as were worn by priests in the sacred services of the sanctuary, or when they came into the presence of Yahweh. So DeWette understands it. But the more probable interpretation is that which refers it to the state of the heart - the “internal” ornament - with which we should approach God - to a holy and pure state of mind - that beauty or appropriateness of the soul which consists in holiness or purity. Of this the external clothing of the priesthood was itself but an emblem, and this is that which God desires in those who approach Him in an act of worship. It may be added that there is no “beauty” like this; that there is no external comeliness, no charm of person or complexion, no adorning of costly robes, that can be compared with this. It is this which God seeks, and with this He will be pleased, whether under a less or more attractive external form; whether under rich and costly raiment, or under the plain and decent clothing of poverty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The glory due unto his name, i.e. the honour which he deserves; which is to prefer him before all other gods, and to forsake all others, and to own him as the Almighty, and the only true God.

In the beauty of holiness; or, of the sanctuary, which is commonly called by this name; in his holy and beautiful house, as it is called, Isa 64:11, the only place where he will receive worship. So he exhorts them to turn proselytes to the Jewish religion; which was their duty and interest.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. Give unto the Lord the glory due unto his name. A third time the admonition is given, for men are backward in glorifying God, and especially great men, who are often too much swollen with their own glory to spare time to give God his rightful praise, although nothing more is asked of them than is most just and right. Surely men should not need so much pressing to give what is due, especially when the payment is so pleasant. Unbelief and distrust, complaining and murmuring, rob God of his honour; in this respect, even the saints fail to give due glory to their King. Worship the Lord, bow before him with devout homage and sacred awe, and let your worship be such as he appoints. Of old, worship was cumbered with ceremonial, and men gathered around one dedicated building, whose solemn pomp was emblematic of the beauty of holiness; but now our worship is spiritual, and the architecture of the house and the garments of the worshippers are matters of no importance; the spiritual beauty of inward purity and outward holiness being far more precious in the eyes of our thrice holy God. O for grace ever to worship with holy motives and in a holy manner, as becometh saints! The call to worship in these two verses chimes in with the loud pealing thunder, which is the church bell of the universe ringing kings and angels, and all the sons of earth to their devotions.

Ver. 2. Give unto the Lord the glory due unto his name. Which yet you cannot do, for his name is above all praise! Ps 148:13; but you must aim at it. The Rabbins observe that God's holy name is mentioned eighteen several times in this Psalm; that great men especially may give him the honour of his name, that they may stand in awe and not sin, that they may bring presents to him who ought to be feared, and those also the very best of the best, since he is a great king, and standeth much upon his seniority. Mal 1:14. John Trapp.

Ver. 2. Worship the Lord. If any should ask, Why is the Lord to be worshipped? Why must he have such high honours from those that are high? What doth he in the world that calls for such adoration? David answereth meteorologically as well as theologically, he answers from the clouds Ps 29:3-4, "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; "as if he had said, Although the Lord Jesus Christ will not set up an outward, pompous, political kingdom, such as that of Cyrus, Alexander, etc., yet by the ministry of the gospel he will erect a spiritual kingdom, and gather to himself a church that shall abide for ever, out of all the nations of the earth; for the gospel shall be carried and preached, to not only the people of Israel, the Jews, but to the Gentiles, all the world over, that the minds of men may be enlightened, awakened, and moved with that unheard of doctrine of salvation by Christ, which had been hid from ages and generations. Joseph Caryl.

Ver. 2. (first clause). Royal dues, the royal treasury, loyal subjects paying their dues, the king receiving them. Smugglers and preventive men.

Ver. 2. (second clause). Inspired ritualism. What to do? Worship. Whom? The Lord. How? In the beauty of holiness. Absence of all allusions to place, time, order, words, form, vestments, etc.

Psalms 29:3*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Give unto the Lord the glory due unto his Name; (comp. Psa_96:8) literally, the glory of his Name; i.e. the glory properly belonging to it. Worship the Lord in the beauty of holiness . (comp. Psa_96:9) This is generally explained as an exhortation to worship God in beautiful vestments, or with all the accessories of a beautiful ceremonial; but Dr. Alexander rightly questions whether the Beauty inherent in holiness itself is not meant. The apostle speaks of "the ornament of a meek and quiet spirit". (1Pe_3:4) And in goodness and holiness of every kind there is a sweetness and grace which may well be called "beauty," seeing that it has a close analogy with the beautiful in external nature and in art. The Greeks expressed physical beauty and moral perfection by one and the same term to kalon .

"The beauty of holiness.

To every devout Israelite Jerusalem was "the perfection of beauty," "the joy of the whole earth"; (Psa_48:2) because the temple of the Lord was there. Its gorgeous ritual, white-robed priests and Levites, choral psalms, clangour of trumpets, harps, cymbals, all seemed the highest ideal of worship, the very visible "beauty of holiness." To all this we may well see an allusion in these words. Hence the Revisers put in the margin, "holy array;" and some even render, "holy vestments." But the Hebrew word is not "vestments," but "splendour" or "majestic adornment." And it is not to priests and Levites these words are spoken, but to angels; (ver. 1 Psa_89:6) and in Psa_96:9 to the "kindreds of the people" (Revised Version), q.d. all the families of mankind. Therefore we recognize a higher, more spiritual meaning, of which all the glory of temple-worship was a faint shadow. To perceive "the beauty of holiness," we must first know what holiness really means.

I WHAT IS HOLINESS? The Bible gives a triple answer three steps, from the lowest to the loftiest views, from ritual to spiritual, from spiritual to Divine. Holiness is

(1) consecration to God;

(2) likeness to God;

(3) God"s own nature.

1. Consecration dedication, or devotion to God. In this sense, things, places, times, ceremonies, as well as persons, are continually spoken of in the Old Testament as "holy to the Lord." The ground round the burning bush was holy, (Exo_3:5) as long as God"s presence was manifested there. So was the place where, for the time, the tabernacle was pitched. When the bush ceased to burn; when the cloud rose from the tabernacle, and Israel marched to a new resting-place, the wild creatures roamed over those spots as common ground. The notion of indelible sanctity communicated by ceremonies is foreign to the Bible; things, places, etc., were holy because actually employed in God"s service. No pains were spared to impress the idea that nothing is too pure or good to give to God. The victims must be without blemish; vessels, of precious material and perfect workmanship; bread, unleavened; altar, built of whole stones; priests, free from all bodily defect; the very clothes of worshippers washed clean. Yet upon the tabernacle, the vessels, the priests, the people, must be sprinkled the blood of atonement. The lesson was that even our holiness is stained with sin in God"s all-searching eyes. (Heb_9:14, 23 10:19 1Jn_1:7-9)

2. Likeness to God is the higher, deeper view of holiness, to which all these forms of outward holiness were designed to lead. Before a single rite was enacted, or Aaron consecrated, the people were told to be "a kingdom of priests, a holy nation". (Exo_19:6) Again and again, like a trumpet-peal or a minster bell, sounds out the great command, "Be ye holy; for I am holy." The teaching of the New Testament cannot go beyond this. (1Pe_1:16) There are those who tell us that the Old Testament ideas of holiness were not moral or spiritual, but ritual and external. This text confutes them. Could any Israelite be so dull as not to see that all this outward ceremonial was meant to inspire deep reverence, profound worship, in thinking and speaking of God, and drawing men to him; but that God"s holiness which he was bidden to imitate, must be personal purity, righteousness, goodness; and that to be truly holy, we must be like God? (comp. Isa_6:1-6)

3. Therefore our highest idea of holiness is thisIt is God"s own character. Thought cannot soar above this. Uninspired human thought has never risen so high. The Bible idea of Divine holiness perfect moral and spiritual excellence as much excels all heathen religious teaching as noontide, twilight. It is summed up in 1Jn_1:5 1Jn_3:8.

II THE BEAUTY OF HOLINESS MUST, LIKE TRUE HOLINESS ITSELF, BE SPIRITUAL, INWARD. Yet also manifest; for beauty is something we can behold, if not with the eyes, with the mind. Not a beauty we confer, by clothing, adorning, materializing the spiritual; but a beauty it confers on us, by purifying and exalting. If the heart be consecrated, the life that flows from it will be beautiful. All the outward beauty of God"s works is a parable of loveliness of character and soul. Sunbeams are not so bright as loving smiles; the rose and the lily are less lair than modesty and innocence; the gorgeous sunset less grandly beautiful than the calm evening of a holy life.

REMARKS.

1. The perfect "beauty of holiness" is seen in the Lord Jesus; at once the Revelation and the Reflection of God"s character in human nature

2. This beauty can be truly seen only by those whose eyes are opened. (Joh_1:14 contrasted with Isa_53:2-7)

3. The life of every Christian ought to be beautiful. (Mat_5:16)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Give, &c. - The honour which he deserves: own him as the Almighty, and the only true God. Holiness - Or, in his holy and beautiful house.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the glory due His name This is the blessing of the sanctity of the Name [the third blessing of the Amidah]. In this psalm, there are eighteen mentions of God’s name, and corresponding to them, they instituted eighteen blessings.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.