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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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헬라어 신약 학술 (권별 저자 PD 확인 필요)

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Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Psalms Kabanata 29 서론

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Matthew Henry's Complete Commentary

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It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God, Ps 29:1,2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (Ps 29:3-9), his sovereign dominion over the world (Ps 29:10), and his special favour to his church, Ps 29:11. Great and high thoughts of God should fill us in singing this psalm.

Barnes' Notes on the Bible

Psalm 29 Introduction

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This also purports to be a psalm of David, and it has every mark of being his production. It is designed to set forth the majesty and glory of God, especially as manifested in a thunderstorm, and was evidently composed in view of such an exhibition of His power and glory. It is one of the sublimest descriptions of a storm of thunder and lightning anywhere to be found. It is not possible to ascertain the particular occasion on which it was composed, nor is it necessary to do this in order to enter into the spirit and to appreciate the beauty of the psalm. Occasions occur in every country which furnish an illustration of the psalm; and its meaning can be appreciated by all.

The psalm has a universal applicability. It may be regarded as having been designed to show what feelings people should have in a violent storm, when the thunder rolls over sea and land, and when the lightnings flash along the sky; the effects which should be produced amidst such scenes; the influence of religion in keeping the mind from alarm - lifting up the soul in adoration of the great God - and inspiring confidence in One who has power to control elements so fearful. Amidst all the terrors of the tempest the mind of the psalmist was calm. The effect of it was to lead him to confide in the power of God, and to fill his soul with adoring views of him. We do not need to dread the fury of the elements when we know that they are under the absolute control of a Being of infinite goodness, truth, mercy, and love. If these fearful elements raged without control; if they were independent of God; if they were restrained by no laws; if the thunder rolled and the lightning played by mere caprice, or under the dominion of chance, well might we tremble.

The psalm properly consists of three parts:

I. The duty of ascribing praise and glory to God; of giving to him the glory due to his name; of worshipping him in the beauty of holiness, Psalm 29:1-2.

II. The description of the storm, Psalm 29:3-9. The thunder is seven times spoken of as "the voice of the Lord" (compare Revelation 10:3, "And when he had cried, seven thunders uttered their voices"); and some special effect is referred to as resulting from the utterance of that voice. It is "upon the waters;" it is "powerful;" it is "full of majesty;" it "breaks the cedars;" it "divides the flames of fire;" it "shakes the wilderness;" it "makes the hinds to calve," and "discovereth the forests."

III. The impression that should be produced by the whole scene. The Lord presides over the floods; the Lord is King forever; the Lord is able to give strength to His people; the Lord will bless His people with peace, Psalm 29:10-11. In "such" a God His people may put confidence; under the protection of One who can arm himself with such power, and who can control such elements, His people have nothing to fear; in contending with such a God - one who can sweep the earth with desolation - who can direct the playing lightnings where He pleases - who can cause His voice to echo over hills, and vales, and floods, over the sea and the land, producing dismay and consternation - His enemies can have nothing to hope.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 29 Introduction

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The psalmist calls upon the great and mighty to give thanks unto God, and to worship him in the beauty of holiness, on account of a tempest that had taken place, Psalm 29:1, Psalm 29:2. He shouts the wonders produced by a thunderstorm, which he calls the voice of God, Psalm 29:3-9. Speaks of the majesty of God, Psalm 29:10; and points out the good he will do to his people, Psalm 29:11.

In the Hebrew, this is called A Psalm for David. The Vulgate says, "A Psalm of David, when the tabernacle was completed." The Septuagint says: "A Psalm of David, at the going out or exodus of the tabernacle." The Arabic states it to be "A prophecy concerning the incarnation; and concerning the ark and the tent." Numbers 5:12. The Syriac, "A Psalm of David, concerning oblation." The Psalm was probably written to commemorate the abundant rain which fell in the days of David, after the heavens had been shut up for three years; 2 Samuel 21:1-10.

John Gill's Exposition of the Bible

Psalm 29 Introduction

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INTRODUCTION TO Psalm 29

A Psalm of David. In the Vulgate Latin version is added, "at the finishing of the tabernacle"; suggesting that this psalm was composed at that time, and on that occasion; not at the finishing of the tabernacle by Moses, but at the finishing of the tent or tabernacle which David made for the ark in Zion, 2 Samuel 6:17. The title in the Arabic version is,

"a prophecy concerning the incarnation, ark, and tabernacle.''

In the Septuagint version, from whence the Vulgate seems to have taken the clause, it is, at the "exodion", "exit", or "going out of the tabernacle"; that is, of the feast of tabernacles; and which was the eighth day of the feast, and was called which word the Septuagint renders the word here used, Leviticus 23:36; though it was on the first of the common days of this feast that this psalm was sung, as Maimonides (w) says. Some think it was composed when the psalmist was in a thunder storm, or had lately been in one, which he in a very beautiful manner describes. Kimchi thinks it refers to the times of the Messiah; and it may indeed be very well interpreted of the Gospel, and is very suitable to Gospel times.

(w) Hilchot Tamidin, c. 10. s. 11.

Ellicott's Commentary for English Readers

Psalm 29 Introduction

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XXIX.

This is a piece of storm-music which the poetry of no country or age has surpassed, so vividly, or rather audibly, is the tempest—and an Oriental tempest—presented to us. To the Hebrew a storm, at once terrible and magnificent, was the direct manifestation of the grandeur of God, and here the poet gives the liveliest expression to that feeling by representing all the phenomena as the immediate result of the Divine utterance—consequent on, if not produced by, the thunder, the Divine voice. The very form—in the monotone of its short, incisive, strictly parallel clauses—has been rightly supposed to be intended as an echo of successive peals of thunder, always equal, and always terrible. Some commentator has suggested that this hymn was composed by David to be sung during a thunderstorm. But it wants no such inept conjecture to discern the fitness of the psalm to take its place in a religious service. The poet himself has prepared for such an adaptation by his conception. Two scenes are presented—one on earth, where we see the storm sweeping majestically along from the north to the south over the length of Palestine; the other in heaven, where the “sons of God”—i.e., all the angelic intelligences and powers—stand as spectators of the grand drama below, and at the invocation of the poet raise the cry, “Glory,” in praise of the Divine greatness and power. The versification is perfectly regular, but presents instances of that step-like progression which characterises Deborah’s song, and the psalms of Degrees. The two concluding lines are evidently a liturgic addition, and did not form part of the original ode. (See Note.)

Cambridge Bible for Schools and Colleges

Psalm 29 Introduction

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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.

Psalms Kabanata 29 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 29:1-11.

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Ps 29:1-11.

Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions.

1. Give--or, "ascribe"

(De 32:3).

mighty--or, "sons of the mighty"

(Ps 89:6).

Heavenly beings, as angels.

Barnes' Notes on the Bible

Psalm 29:1

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Give unto the Lord - Ascribe unto Yahweh; or, recognize Him as entitled to what is here ascribed to Him. The word cannot be understood, as it is commonly with us, to denote the imparting to another, or granting to another what he does not now possess - for God is always in possession of what is here ascribed to Him.

O ye mighty - Margin, as in Hebrew, "ye sons of the mighty." The Hebrew word used here - אלים 'Êliym - is the plural form of one of the names of God - אל 'Êl. The word means properly "strong, mighty, a mighty one, a hero;" then, "strength, might, power;" and then it is applied to God as "the Mighty One," the Almighty. ("Gesenius.") In the plural form, the word means "mighty ones, heroes, gods:" Exodus 15:11; Exodus 18:11; Daniel 11:36. The phrase "sons of the mighty" is used only here and in Psalm 89:6. The allusion is undoubtedly to the angels as being in an eminent sense the sons of God, or of the mighty ones; and they are referred to here under that appellation as being themselves endowed with power or strength. Compare Psalm 103:20, "Bless the Lord, ye his angels, that excel in strength;" margin: "mighty in strength." In view of the wonderful exhibitions of God's power in the storm - exhibitions far above the power of the most exalted of His creatures, the psalmist calls upon the angels, the most exalted of them, to acknowledge the existence of a power so much beyond their own.

Glory and strength - Majesty and might. Acknowledge Him as the God of glory; as endowed with power. That is, learn from the manifestations of the power evinced in the storm how great is the power and the glory of God.