Psalms 29

The devout Israelite’s view of Nature was profoundly religious. He did not contemplate its wonder and beauty and variety simply for their own sake. All spoke to him of God’s power and glory and beneficence, or supplied him with emblems and figures for the delineation of God’s attributes and working. Thus the thunder was to him the Voice of God, and all the terrible phenomena of the storm were an expression of the majesty of the Eternal Sovereign of the Universe. See Exodus 19:16; Exodus 20:18; Psalms 18:7 ff. (and notes there); Isaiah 30:27 ff.; Habakkuk 3 : &c.: and for Nature as the revelation of God see especially Psalms 8, 19, 104. It must be remembered that storms in Palestine are often far more violent and impressive than storms in this country. See the description of a storm at Sinai quoted in Stanley’s Jewish Church, Lect. vii. Vol. 1. p. 128. The Psalm falls into three divisions: Psalms 29:3-9 form the main part, with a prelude, Psalms 29:1-2, and conclusion, Psalms 29:10-11. i. The angels are summoned to render their tribute of praise to Jehovah (Psalms 29:1-2). ii. The special occasion of this summons is the revelation of His majesty on earth, where the thunder of His Voice convulsing all nature proclaims His power and glory (Psalms 29:3-9). iii. But terrible as is this manifestation, His people need not fear. Towards them the might of the Eternal King displays itself in blessing (Psalms 29:10-11). From the title in the LXX (ἐξοδίουσκηνῆς, Vulg. in consummatione tabernaculi) it appears that in the time of the Second Temple this Psalm was sung on the 8th or concluding day of the Feast of Tabernacles (Leviticus 23:36; where for ‘solemn assembly’ the LXX has ἐξόδιον = ‘closing festival,’ as R.V. marg.). According to the Talmudic treatise Sopherim it is the Psalm for Pentecost, and it is now used in the Synagogue on the first day of that festival.

Psalms 29:1-2

1, 2. Prelude, calling upon the angels to celebrate Jehovah’s glory. Cp. Psalms 96:7-9, where however the words are differently applied.

Psalms 29:2

2. the glory due unto his name] Lit. the glory of his name, particularising the general idea of glory in Psalms 29:1. The glory of his name is His glory as He reveals Himself in the world (Psalms 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. Psalms 96:9 (= 1 Chronicles 16:29); 2 Chronicles 20:21 (R.V. marg.); Psalms 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” (Exodus 28:2), so even the ministrants in the heavenly temple must be arrayed befittingly.

Psalms 29:3-9

3–9. The exhibition of Jehovah’s power which is the ground of the opening call to praise. His voice is heard in the pealing of the thunder above the storm-clouds (Psalms 29:3-4); the storm bursts, it shatters the cedars and shakes the mountains in the far north (Psalms 29:5-6); the lightnings flash (Psalms 29:7); the deserts to the far south with their affrighted denizens tremble (Psalms 29:8-9); and over all resounds the chorus, Glory (Psalms 29:9 b). The seven times repeated voice of the Lord is like successive peals of thunder.

Psalms 29:4

4. is powerful … is full of majesty] Lit. is with power … is with majesty.

Psalms 29:5

5. cedars] The noblest and strongest of the trees of the forest; emblematical of worldly magnificence (Isaiah 2:13). yea, the Lord breaketh] R.V. yea, the Lord breaketh in pieces. The idea of the first line is emphasised and particularised in the second. Cp. Psalms 29:8.

Psalms 29:6

6. them] Not the cedars, but the mountains generally, to be understood from Lebanon and Sirion in the next line. Cp. Psalms 114:4; Psalms 114:6; Psalms 18:7 ff. Sirion] The old Sidonian name for Hermon (Deuteronomy 3:9), derived probably from the glistening of the snow on its summit. Lebanon and Sirion are specified as the noblest mountains of Palestine, and also as forming the northern boundary of the land. unicorn] R.V. wild ox. See note on Psalms 22:21.

Psalms 29:7

7. divideth the flames of fire] Better, as in R.V., cleaveth the flames of fire; or, as in R.V. marg., heweth out flames of fire; a poetical description of the forked lightnings darting from the cloud.

Psalms 29:8

8. shaketh the wilderness] Or, maketh the wilderness tremble. Cp. Psalms 96:9; Psalms 97:4; Psalms 114:7. the Lord … the wilderness of Kadesh] Again with poetical effect emphasising and specialising the idea of the previous line. The storm sweeps down to the desert in the far south. Kadesh, famous in the history of Israel’s wanderings, was the eastern part of the desert toward the border of Edom (Numbers 20:16), though its exact position is disputed.

Psalms 29:9

9. maketh the hinds to calve] Prematurely, in fear; an observed fact. There is no need to emend (though the change required would be very slight), shaketh (or, pierceth) the oaks. discovereth] i.e. as R.V., strippeth the forests bare, of branches, leaves, bark. Discover is an archaism for uncover (Psalms 18:15, note). and in his temple &c.] R.V., And in his temple everything saith, Glory. It is tempting to understand his temple of heaven and earth, and to regard the line as a summary of the message of the storm; but temple (or, palace) must mean heaven; and the meaning is better given by rendering While in his temple all are saying, Glory. This is the chant of the angelic worshippers (Psalms 29:1-2) as they watch the manifestation of Jehovah’s majesty.

Psalms 29:10-11

10, 11. Conclusion. The storm passes, but HE whose glory it declares is the Eternal King, the Judge of the world, the Guardian of His people. Awful as is His power, they need not fear. To them it speaks of peace.

Psalms 29:11

11. Comp. Psalms 28:8-9; Psalms 46:1-3; and the blessing in Numbers 6. 24–26. For His own people He is not the God of terror; for them all ends in peace. “This closing word with peace is like a rainbow arch over the Psalm. The beginning of the Psalm shews us heaven open, and the throne of God in the midst of the angelic songs of praise; while its close shews us His victorious people upon earth, blessed with peace in the midst of the terrible utterance of His wrath. Gloria in excelsis is the beginning, and pax in terris the end.” Delitzsch.