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; Psalm 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: Psalm 29:3-9 form the main part, with a prelude, Psalm 29:1-2, and conclusion, Psalm 29:10-11.

i. The angels are summoned to render their tribute of praise to Jehovah (Psalm 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 (Psalm 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 (Psalm 29:10-11).

From the title in the LXX (ἐξοδίου σκηνῆς, 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.

1. O ye mighty] The phrase bnç çlîm admits of three renderings.

(1) O ye sons of the mighty (R.V.), which may mean either powerful nobles, or mighty celestial beings. (2) O ye sons of the gods (R.V. marg.), meaning either beings “belonging to the class of superhuman, heavenly powers” (Cheyne); or the nations who “had forgotten their true parentage, and ranged themselves under the protection of deified heroes or invented gods, and are now invited to remember themselves and return to the Lord.” (Kay). Cp. Psalm 96:7; Jeremiah 2:27. (3) O ye sons of God (R.V. marg., taking bnç elim as a doubly formed plural of ben çl); i.e. angels, who are called bnç elôhîm, ‘sons of God,’ in Job 1:6; Job 2:1; Job 38:7. The last rendering is the best; but whichever rendering is adopted, the use of the phrase in Psalm 89:6 (comp. Psalm 29:5; Psalm 29:7) is decisive for the meaning angels. The spiritual beings which surround God’s throne in heaven are called upon to render Him their tribute of adoration. Cp. Psalm 103:20 f.; Psalm 148:1 f.; Job 38:7. The special occasion of the summons is the manifestation of His glory upon earth which the Psalmist describes in Psalm 29:3-9. So the Seraphic chorus in Isaiah 6:3 recognise the earth as “full of Jehovah’s glory.”

Give] i.e. ascribe, attribute. Recognise by your confession and proclamation those attributes of glory and strength which are supremely His. Cp. Deuteronomy 32:3; Psalm 68:34; Luke 17:18; Romans 4:20; Revelation 14:7.

The P.B.V., Bring unto the Lord, O ye mighty, bring young rams unto the Lord, comes from the LXX through the Vulg. In the present text of the LXX, the first line of the verse is doubly represented. Elîm may mean rams, and an alternative rendering of bnç çlîm as young rams, originally placed in the margin, has found its way into the text.

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

2. the glory due unto his name] Lit. the glory of his name, particularising the general idea of glory in Psalm 29:1. The glory of his name is His glory as He reveals Himself in the world (Psalm 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. Psalm 96:9 (= 1 Chronicles 16:29); 2 Chronicles 20:21 (R.V. marg.); Psalm 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.

3. The voice of the Lord] So thunder is called in Exodus 9:23 ff.; Psalm 18:13; &c. Cp. Revelation 10:3 f.

upon the waters] Hardly the sea, as though the storm were represented as coming in from the Mediterranean; but rather the waters collected in the dense masses of storm-cloud upon which Jehovah rides (Psalm 18:9 ff.; Psalm 104:3; Jeremiah 10:13).

the God of glory] Cp. “the King of glory” (Psalm 24:7 ff.).

the Lord is upon many waters] The idea of the first line is repeated and emphasised. Not Jehovah’s voice alone, but Jehovah Himself is there, and the waters are many (or, great). The R.V. Even the Lord upon many waters is hardly an improvement. The P.B.V. of Psalm 29:3-4 is a free paraphrase of the supposed sense.

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 (Psalm 29:3-4); the storm bursts, it shatters the cedars and shakes the mountains in the far north (Psalm 29:5-6); the lightnings flash (Psalm 29:7); the deserts to the far south with their affrighted denizens tremble (Psalm 29:8-9); and over all resounds the chorus, Glory (Psalm 29:9 b). The seven times repeated voice of the Lord is like successive peals of thunder.

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

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. Psalm 29:8.

6. them] Not the cedars, but the mountains generally, to be understood from Lebanon and Sirion in the next line. Cp. Psalm 114:4; Psalm 114:6; Psalm 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 Psalm 22:21.

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.

8. shaketh the wilderness] Or, maketh the wilderness tremble. Cp. Psalm 96:9; Psalm 97:4; Psalm 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.

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 (Psalm 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 (Psalm 29:1-2) as they watch the manifestation of Jehovah’s majesty.

10. The Lord sat as king at the Flood;

yea, the Lord sitteth as king for ever (R.V.).

According to the A.V. the flood appears to mean the deluge of rain which falls in the storm. But the word mabbûl is found nowhere else but in Genesis 6-11, and is best explained by its use there. The storm reminds the poet of the great typical example of judgement and mercy, in which Jehovah’s judicial sovereignty was exhibited.

Literally we may render, sat for the Flood; took His seat on His throne in order to execute that memorable judgement (Psalm 9:7).

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.

11. Comp. Psalm 28:8-9; Psalm 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.