Psalm 29
Psalm 29 “Peace in the Storm”
1–2 Three times the “mighty ones” are called on to give praise to Yahweh. The threefold usage of “ascribe” followed by the verb “worship” is also found in 96:7–9 (cf. 1 Chronicles 16:28–29). It may reflect a liturgical practice of calling the worshipers to present themselves with their sacrifices and offerings before the Lord.
The “mighty ones” are to show due honor to his “glory and strength” and to his “name.” By the name of the Lord, Israel had gained victories. The “name” of the Lord, Yahweh, was his seal on the covenantal relationship between the Great King and his people Israel. Moses had celebrated the warriorlike character of Yahweh on behalf of his people in his song: “Yahweh is a warrior; Yahweh is his name” (Exod 15:3). The acts of Yahweh include his acts of redemption but are not to be limited to them. In 66:1–2, the psalmist calls on all the nations of the earth to shout with joy as an act of worship due his name (v. 2). In this context the psalmist focuses his attention on the victorious nature of Israel’s God (vv. 3–7) as well as on his just judgment of Israel’s exile and restoration (vv. 8–20).
Who are the “mighty ones” (v. 1) called on to praise God for his works on earth? The NIV rendering obscures the difficulty of the Hebrew text, which states that the “sons of the gods” must give honor to him. The phrase is used elsewhere to denote “heavenly beings” or angels (cf. Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 82:6; 89:6). In this context the phrase may be used as a technical term for the divine assembly of heavenly beings who surround the throne of God. The worship of God has its greatest momentum when God’s creatures in heaven and on earth join together to praise him.
The proper approach of the heavenly creatures, like the earthly creatures, can only be “in holy attire” (NIV, “the splendor of his holiness”). Only when arrayed in a manner fit for the worship of the Great King and when consecrated to him like the priests at the temple are God’s servants prepared to serve him.
3–4 The glory of God rests on all his creation: sky, sea, land, and wilderness. The psalmist reflects on the thunderstorm as a powerful illustration of the majesty and power of the God of Israel.
5–6 The glory of God is also evident in the mountains (114:4, 6). The poet singles out Mount Lebanon and Mount Hermon (“Sirion,” v. 6; cf. Deut 3:9), the mighty mountains to the north of Canaan. In the presence of Yahweh (theophany), they are shaken like small objects. These mighty mountain ranges, rising far above the surrounding landscape to an altitude of ten thousand feet above sea level, are dramatically portrayed as skipping like a calf and like a wild ox (v. 6). By the effect of God’s power, the grand cedars on Mount Lebanon (cf. Isa 2:13) are felled and splintered to pieces (v. 5).
The “Desert of Kadesh” stands for desert regions in general. Yahweh rules over everything, including the vast desert regions. His “voice” is also heard there.
The “voice of the LORD” resonates in heaven and on earth. The proper response of God’s heavenly creatures is their ascription of glory to the Great King. Everyone in his heavenly temple cries out, “Glory!” (v. 9c). The majestic effect of the poem leaves one struck with awe having the question, Why is it that earthly creatures are not overcome by the splendor of God’s kingship?
10–11 Though the storms rage and the mountains quake, Yahweh is king. His enthronement over “the flood” assures his children that great as his power is, he is sovereign. Even as in the days of the Flood, when he destroyed creation with his power but saved his own, so it is at any time that God’s glory is expressed in the severity of judgment. He rules over nations and peoples that inhabit and traverse land, sea, mountains, and steppe regions
29:11. This demonstration of power was an encouragement to His people, for He shares His power (strength) with them. The strength available to His people (v. 11) is His own strength (v. 1). The same Hebrew word (‘ōz) is used in both verses. The power that can raise a storm is available to benefit those who trust in Him. Just as God can cause a storm to be still, so too can He bring peace to His people. Jesus’ miracles over nature, especially calming the storm on the Sea of Galilee (Mark 4:37–39), demonstrate that all power was given to Him.
The subject of the psalm is the demonstration of God’s glory in nature, but its impact is the opposite. It gives a sense of tranquility and awe. Yahweh, our God, is powerful in his glory. He can and does protect his people.
The power that can raise a storm is available to benefit those who trust in Him. Just as God can cause a storm to be still, so too can He bring peace to His people.