Psalms 29 Summary - The Cambridge Bible for Schools and Colleges
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 Exo 19:16; Exo 20:18; Psa 18:7 ff. (and notes there); Isa 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.
i. The angels are summoned to render their tribute of praise to Jehovah ( Psa 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 ( Psa 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 ( Psa 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 (Lev 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.
Consult other comments:
The Cambridge Bible for Schools and Colleges
The Cambridge Bible for Schools and Colleges is a biblical commentary set published in parts by Cambridge University Press from 1882 onwards. Anglican bishop John Perowne was the general editor. The first section published was written by theologian Thomas Kelly Cheyne and covered the Book of Micah.
Perowne exercised limited editorial control over the writers of individual commentaries: his aim was "to leave each contributor to the unfettered exercise of his own judgment".