The God of Glory Thunders

Psalm 29

Psalm 29 is a different kind of song, and it takes a little bit of investigatory work for it to make sense. But once it makes sense, it raises some pretty interesting questions.

In this short song, David calls for the “heavenly beings” to ascribe to the Lord the glory due His name and to worship the Lord in the splendor of His holiness (1). The opening phrase instantly raises some questions, doesn't it? The phrase “heavenly beings” is literally “sons of God” as the ESV footnote indicates. This phrase is used to describe the heavenly beings who came to the daughters of man who bore children to them, the Nephilim (see Genesis 6). The “sons of God” also presented themselves before the Lord to accuse Job (see Job 1-2). This phrase is also used in Psalm 89 to describe the holy ones who seem to be among the heavenly council. The identity of these “heavenly beings,” whether they be angels or fallen angels or something else, is beyond the scope of this writing, but the rest of the song might give us some more insight.

The “glory of the Lord” the “heavenly beings” are called to worship is focused in the “voice of the Lord,” a phrase used repeatedly in verses 3-9. The voice of the Lord is described as powerful and full of majesty (4), but the bulk of the description is rooted in various images of a violent storm: thunder (3), strong winds (5), lightning (7), and earthquakes (8). Scholars think that David is picturing a storm moving across the land of Israel. The storm comes ashore from the north (Lebanon), then sweeps to the south (Kadesh), even reaching to the highest mountain in Palestine (Sirion, also known as Mount Hermon). The powerful winds cause the cedars to break (5), strip the forest bare (9), and shake the ground (8). In effect, David witnesses the heavens declaring the glory of God, even in a violent storm.

The storm “voices” the glory of God.

In addition to the storm imagery, scholars believe that David is responding to the pagan belief of many in Canan who worship Baal, the storm god. Instead of Baal, the true God demonstrated in the storms is YHWH, the Most High God. Perhaps, this is why David calls the “heavenly beings” to ascribe to YHWH the glory due His name. As the apostle Paul wrote, we know that the “so called gods” are not really gods (see 1 Corinthians 8.4), but if the pagans want to call them “heavenly beings,” then David calls them to ascribe to the Lord the glory due His name. Just a thought.

The last two verses of this song are general statements about the glory of God as He sits enthroned as king forever (10). The Lord gives strength to His people and blesses His people with peace (11). But we also notice that the Lord sits enthroned over the flood (10), which is most likely a reference to the Genesis flood since that is the only other time in the Old Testament where this word appears. Noah’s flood was the ultimate “storm,” and it demonstrates that Baal is not the god of the storms because YHWH sits enthroned over the flood. The storms declare His glory.

The idea that violent storms demonstrate the glory of God raises some deep questions.

 Insurance companies use the phrase “acts of God” to describe uncontrolled acts in nature such as tornadoes, hurricanes, and earthquakes. It first appeared in writing in 1803 in an English court ruling regarding the obligation of insurers against every loss of property except acts of war and acts of God. Today, we think of these as natural disasters, and when we wrestle with the problem of pain, we think of these disasters as the consequences of a fallen world. Jesus listed famines and earthquakes along with wars as the beginning of birth pains (see Matthew 24.8), and we long for Jesus to make all things new and for natural disasters to be no more.

 But this psalm calls us to look at “acts of God” in a different light. The power of lightning, the power of violent winds, the power of earthquakes, the power of waves is but a shadow of God’s glorious power. Whatever force might lie behind a tornado or hurricane or a single bolt of lightning, it is a reminder of the glorious power of the Creator and Sustainer of All Things. He upholds the universe by the word of His power (see Hebrews 1.3), and this voice of the Lord is filled with power and majesty.

 The problem of evil (also known as the problem of pain) has plagued the faithful since the dawn of Creation. If God is good and loving and all powerful, then why does He allow suffering and pain? Natural disasters like the tsunami that hit Indonesia in 2004 force us to wrestle with these questions. What about all the innocent people who died on that day? If the Lord was behind the shaking of the ocean floor that resulted in those violent waves, then how can we think of Him as good and loving and kind?

But Psalm 29 invites us into this question from another angle. The Lord sits enthroned as king forever, enthroned over the flood. The awesome power of God on display is the same power of God in which we hope that one day will bring justice and a new creation. We wait upon the Lord to destroy evil with the “breathe of His mouth” at His coming (see 2 Thessalonians 2.8). We need the voice of the Lord to be powerful and majestic. But not only for the day of judgment for we need His mighty voice to bless and keep us today.

The same power behind the tornado is the same power Who keeps me from the evil one, gives me strength, and blesses me.

So, the next time a major storm hits your area, pull out this prayer in Psalm 29 and join the heavenly beings in ascribing to the Lord the glory due His name. The God of Glory thunders!