Psa 29:3-9 | KingComments | STEP | The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders. With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness. The first time we hear the voice of the LORD sound “upon the waters” ( ). Waters are often a picture of the nations living in rebellion against God (cf. ). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters ( ; ). The voice of God is powerful and majestic ( ). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation ( ). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power ( ). In creation we see “His eternal power and divine nature” ( ). In it He speaks ( ) and reveals Himself. And when He reveals Himself, He glorifies Himself. God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” ( ). Cedars here are a picture of proud man, who will be humbled by the LORD ( ). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” ( ), which is Mount Hermon ( ). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted. These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox. Unlike the surrounding verses which consist of two parallel phrases, consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries ( ; cf. ). In the face of that greatness, man shrinks ( ). From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south ( ). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people. By His voice, God brings forth new life ( ). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ ( ). That deer or hind here becomes deer that cast young. Through the connection to Psalm 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. ). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were. The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man ( ). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment. After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!