Psalms 63

Psalms 63:1

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:2

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:3

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:4

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:5

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:6

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!

Psalms 63:7

God Is King Forever

These verses are the answer to the prayer in Psalms 29:1-2. In Psalms 29:10 we see Who the LORD is as the One Who has power over everything. In Psalms 29:11 we see Who He is to His people.

His dominion over all is shown in His rule over the flood (Psalms 29:10). This speaks of the judgment He brings on the earth, a judgment similar to the “flood” of the deluge (Genesis 6:17). The LORD “sits as King” above it, He rules over it, it is His judgment. But just as with the deluge then, He keeps a remnant during the judgments.

Just as a new world emerged after the deluge, so also this judgment storm is needed if there is to be a new world, a new heaven and a new earth (Isaiah 65:17-25). On that earth cleansed by judgment, the remnant spared by Him may dwell under the rule of the Lord Jesus, Who reigns as King from Jerusalem. His reign does not end; it is an eternal reign (Daniel 2:44).

God has taken away the power of the mighty rulers of Psa 29:2 and hands it over to “His people” (Psalms 29:11). Israel will exercise world domination with the LORD in their midst and do so from the peace with which they have been blessed by His God. There will be an abundance of peace that will fill the whole earth (Psalms 72:7-8). It is the peace that prevails on earth after the tempestuous storms.

For the practice of our life of faith, the psalm is an encouragement. Those who are in trouble because they are treated with hostility by the world see here that God is in control of everything. He has the power to strike down the strongest opposition. When the believing heart considers this, it receives strength to persevere and there is peace in Him.

Psalms 63:8

God Is King Forever

These verses are the answer to the prayer in Psalms 29:1-2. In Psalms 29:10 we see Who the LORD is as the One Who has power over everything. In Psalms 29:11 we see Who He is to His people.

His dominion over all is shown in His rule over the flood (Psalms 29:10). This speaks of the judgment He brings on the earth, a judgment similar to the “flood” of the deluge (Genesis 6:17). The LORD “sits as King” above it, He rules over it, it is His judgment. But just as with the deluge then, He keeps a remnant during the judgments.

Just as a new world emerged after the deluge, so also this judgment storm is needed if there is to be a new world, a new heaven and a new earth (Isaiah 65:17-25). On that earth cleansed by judgment, the remnant spared by Him may dwell under the rule of the Lord Jesus, Who reigns as King from Jerusalem. His reign does not end; it is an eternal reign (Daniel 2:44).

God has taken away the power of the mighty rulers of Psa 29:2 and hands it over to “His people” (Psalms 29:11). Israel will exercise world domination with the LORD in their midst and do so from the peace with which they have been blessed by His God. There will be an abundance of peace that will fill the whole earth (Psalms 72:7-8). It is the peace that prevails on earth after the tempestuous storms.

For the practice of our life of faith, the psalm is an encouragement. Those who are in trouble because they are treated with hostility by the world see here that God is in control of everything. He has the power to strike down the strongest opposition. When the believing heart considers this, it receives strength to persevere and there is peace in Him.

Psalms 63:10

Introduction

The psalm is a song of thanksgiving after deliverance from great distress, possibly an illness, similar to the illness of Hezekiah (Isaiah 38:1-6). It is a picture of the inner restoration of the people in the future, followed by songs of praise.

Song of Thanksgiving

Now that the LORD has answered the prayer of the remnant (Psalms 28) and has appeared (Psalms 29), the enemies are defeated (Psalms 30) and David can dedicate his house, which means he can move into his palace (Psalms 30:1a). At the same time, the dedication is portrayed as the healing of an illness.

For “[a Psalm] of David” see at Psalms 3:1.

David extols the LORD because He has “lifted” him “up” from an illness that has brought him close to the pit (Psalms 30:1b; cf. Psalms 30:3). “Lifted up” is also used for ‘lifted up out of the water’ (cf. Jeremiah 38:7-13) and thereby saved from drowning. His enemies hoped and rejoiced that he would die of his disease. Through his healing, the LORD deprived them of the opportunity to rejoice over that.

He cried out to the LORD his God in great distress and his healing was the answer to his prayer (Psalms 30:2). The exalted God has come down and brought up his “soul from Sheol” (Psalms 30:3). God has kept him alive and thereby set him apart from those who go down to the pit, that is into the grave. He praises God for the contrast that he has been “brought up” and not gone “down to the pit”.

David not only thanks God himself, but calls on all God’s “godly ones” to do so together with him (Psalms 30:4). The solo song is to become a choral song. And what is the subject of the praise here? God’s holiness, which here is the holiness of His Name in connection with His faithfulness to the covenant. “Godly ones” are those who are faithful to the covenant – Hebrew chasidim, a term also used today for orthodox Jews.

David calls for giving thanks to “His holy name”. Because God is holy, He wants His own to be holy as well. If that lacks, He brings discipline into their lives, causing them to remove what is wrong so that He can have fellowship with them again and make them happy again (Hebrews 12:9-11; 1 Peter 1:14-19).

The anger of God lasts “but for a moment” (Psalms 30:5; cf. Isaiah 54:7-8). After that, when the anger has accomplished His purpose, there is enjoying His “favor … for a lifetime”. In the night of trial there is “the weeping” over sins. But after the night of weeping, in the morning there is “a shout of joy” over deliverance.

With the days of creation we see the same order: “Then it was evening and it was morning”, and then comes the next day. Each new morning is born out of the night. It is like the opening words of Psalm 22, the psalm of Christ’s suffering, which has in its heading “the hind of the dawn” (Psalms 22:1). This indicates that after suffering, the dawn comes that announces a new day without end.

The Lord Jesus wept at night in Gethsemane, for a night of suffering came upon Him. But did He not then rejoice in the resurrection? He came into the midst of His disciples and rejoiced with them. The joy that began then will never end.

Psalms 63:11

Introduction

The psalm is a song of thanksgiving after deliverance from great distress, possibly an illness, similar to the illness of Hezekiah (Isaiah 38:1-6). It is a picture of the inner restoration of the people in the future, followed by songs of praise.

Song of Thanksgiving

Now that the LORD has answered the prayer of the remnant (Psalms 28) and has appeared (Psalms 29), the enemies are defeated (Psalms 30) and David can dedicate his house, which means he can move into his palace (Psalms 30:1a). At the same time, the dedication is portrayed as the healing of an illness.

For “[a Psalm] of David” see at Psalms 3:1.

David extols the LORD because He has “lifted” him “up” from an illness that has brought him close to the pit (Psalms 30:1b; cf. Psalms 30:3). “Lifted up” is also used for ‘lifted up out of the water’ (cf. Jeremiah 38:7-13) and thereby saved from drowning. His enemies hoped and rejoiced that he would die of his disease. Through his healing, the LORD deprived them of the opportunity to rejoice over that.

He cried out to the LORD his God in great distress and his healing was the answer to his prayer (Psalms 30:2). The exalted God has come down and brought up his “soul from Sheol” (Psalms 30:3). God has kept him alive and thereby set him apart from those who go down to the pit, that is into the grave. He praises God for the contrast that he has been “brought up” and not gone “down to the pit”.

David not only thanks God himself, but calls on all God’s “godly ones” to do so together with him (Psalms 30:4). The solo song is to become a choral song. And what is the subject of the praise here? God’s holiness, which here is the holiness of His Name in connection with His faithfulness to the covenant. “Godly ones” are those who are faithful to the covenant – Hebrew chasidim, a term also used today for orthodox Jews.

David calls for giving thanks to “His holy name”. Because God is holy, He wants His own to be holy as well. If that lacks, He brings discipline into their lives, causing them to remove what is wrong so that He can have fellowship with them again and make them happy again (Hebrews 12:9-11; 1 Peter 1:14-19).

The anger of God lasts “but for a moment” (Psalms 30:5; cf. Isaiah 54:7-8). After that, when the anger has accomplished His purpose, there is enjoying His “favor … for a lifetime”. In the night of trial there is “the weeping” over sins. But after the night of weeping, in the morning there is “a shout of joy” over deliverance.

With the days of creation we see the same order: “Then it was evening and it was morning”, and then comes the next day. Each new morning is born out of the night. It is like the opening words of Psalm 22, the psalm of Christ’s suffering, which has in its heading “the hind of the dawn” (Psalms 22:1). This indicates that after suffering, the dawn comes that announces a new day without end.

The Lord Jesus wept at night in Gethsemane, for a night of suffering came upon Him. But did He not then rejoice in the resurrection? He came into the midst of His disciples and rejoiced with them. The joy that began then will never end.