◄ Psalm 29:2 ►
Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness.
Study Bible
Ascribe to the LORD
The Hebrew word for "ascribe" is "yahab," which means to give or to bring. In the context of worship, it implies an intentional act of recognizing and attributing worth to God. This phrase calls believers to acknowledge God's supreme authority and majesty. Historically, this act of ascribing is not just a verbal acknowledgment but a heartfelt recognition of God's sovereignty, a practice deeply rooted in the worship traditions of ancient Israel.

the glory
The term "glory" in Hebrew is "kabod," which signifies weightiness or splendor. It reflects the inherent majesty and honor of God. In the ancient Near Eastern context, glory was often associated with kingship and divine presence. The psalmist here emphasizes that all glory belongs to God, surpassing any earthly ruler or deity. This glory is not just a visible manifestation but an intrinsic attribute of God's nature.

due His name
The phrase "due His name" underscores the worthiness of God's name, which in Hebrew culture encapsulates His character and reputation. The name of God, often represented as "YHWH," is sacred and revered. This phrase calls believers to recognize the holiness and power inherent in God's name, a theme consistently echoed throughout Scripture. It is a reminder that worship is not just about what God does but who He is.

worship the LORD
"Worship" in Hebrew is "shachah," meaning to bow down or prostrate oneself. This act of worship is a physical and spiritual posture of submission and reverence. In the historical context of the psalm, worship involved sacrifices, offerings, and songs, all directed towards honoring God. This call to worship is a call to align one's heart and actions with the acknowledgment of God's ultimate authority and goodness.

in the splendor of His holiness
The word "splendor" translates from the Hebrew "hadarah," indicating beauty or majesty. "Holiness" is "qodesh," signifying set-apartness or purity. Together, these words paint a picture of God's transcendent beauty and moral perfection. The phrase invites believers to approach God with awe and reverence, recognizing that His holiness is both magnificent and unapproachable without His grace. This holiness sets God apart from all creation, inviting worshippers to reflect on His purity and majesty.

Persons / Places / Events
1. The LORD (Yahweh)
The central figure in this verse, Yahweh is the covenant name of God, emphasizing His eternal, self-existent nature and His relationship with His people.

2. David (Author)
Traditionally attributed to King David, this psalm reflects his deep understanding of God's majesty and holiness.

3. Worship
The act of reverence and adoration directed towards God, highlighting the importance of recognizing His holiness and glory.

4. Holiness
A key attribute of God, representing His purity, separateness, and moral perfection.

5. Heavenly Beings (implied)
While not directly mentioned in this verse, the context of Psalm 29 includes a call to heavenly beings to recognize God's glory, emphasizing the universal call to worship.
Teaching Points
The Call to Worship
Worship is not optional but a command to recognize God's glory and holiness.

Understanding God's Holiness
God's holiness is central to His character, and our worship should reflect an understanding of His purity and majesty.

Ascribing Glory
To ascribe glory is to acknowledge God's supreme worth and to honor Him with our words and actions.

Worship in Spirit and Truth
True worship involves both the heart and mind, aligning our spirit with the truth of who God is.

Living a Life of Worship
Worship extends beyond singing and rituals; it encompasses our daily lives as we live in obedience and reverence to God.
Bible Study Questions
1. What does it mean to "ascribe to the LORD the glory due His name," and how can we practically do this in our daily lives?

2. How does understanding God's holiness influence the way we approach worship?

3. In what ways can we ensure that our worship is in "the splendor of His holiness" rather than merely a routine or tradition?

4. How do other scriptures, such as 1 Chronicles 16:29 and Revelation 4:11, enhance our understanding of worship as described in Psalm 29:2?

5. Reflect on a time when you experienced a deeper sense of God's holiness. How did it impact your worship and relationship with Him?
Connections to Other Scriptures
1 Chronicles 16:29
This verse echoes the call to ascribe glory to the LORD, emphasizing the importance of worship and offering.

Isaiah 6:3
The vision of God's holiness in Isaiah highlights the splendor and majesty of God, similar to the call in Psalm 29:2 to worship in the splendor of His holiness.

Revelation 4:11
The heavenly worship scene in Revelation parallels the call to ascribe glory to God, recognizing His worthiness and holiness.
Sermons
In Holy AttireD. B. Williams.Psalm 29:2
The Worship of HolinessW. H. LyonPsalm 29:2
The Glorious Sceptre of Universal PowerC. Clemance Psalm 29:1-11
The Glory of God's Government in the Natural WorldJohn Mitchell, D. D.Psalm 29:1-11
The ThunderstormC. Short Psalm 29:1-11
The Works and the Word of GodW. Forsyth Psalm 29:1-11
People
David, Psalmist
Places
Jerusalem
Topics
Array, Ascribe, Beauty, Bow, Due, Full, Glory, Holiness, Holy, Honour, Robes, Splendor, Splendour, Worship, Yourselves
Dictionary of Bible Themes
Psalm 29:2

     1065   God, holiness of
     1235   God, the LORD
     4040   beauty
     5042   name of God, significance
     8470   respect, for God
     8624   worship, reasons
     8632   adoration

Psalm 29:1-2

     8440   glorifying God

Psalm 29:2-3

     1045   God, glory of

Library
March 25. "The Beauty of Holiness" (Ps. xxix. 2).
"The beauty of holiness" (Ps. xxix. 2). Some one remarked once that he did not know more disagreeable people than sanctified Christians. He probably meant people that only profess sanctification. There is an angular, hard, unlovely type of Christian character that is not true holiness; at least, not the highest type of it. It is the skeleton without the flesh covering; it is the naked rock without the vines and foliage that cushion its rugged sides. Jesus was not only virtuous and pure, but He was …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Note C. The Holiness of God.
There is not a word so exclusively scriptural, so distinctly Divine, as the word holy in its revelation and its meaning. As a consequence of this its Divine origin, it is a word of inexhaustible significance. There is not one of the attributes of God which theologians have found it so difficult to define, or concerning which they differ so much. A short survey of the various views that have been taken may teach us how little the idea of the Divine Holiness can be comprehended or exhausted by human …
Andrew Murray—Holy in Christ

The Majestic Voice
"The God that rules on high, And thunders when he please, That rides upon the stormy sky And manages the seas; This awful God is ours, Our Father and our love, He shall send down his heavenly powers To carry us above." He is our God, and I like to sing that, and think of it: but there is something so terrible in the tone of that voice when God is speaking, something so terrific to other men, and humbling to the Christian, that he is obliged to sink very low in his own estimation; then he looks up …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

A Song of the Temple
"In His Temple doth every one speak of His glory."--Ps. xxix. 9. R. Rolle, 1349. tr., Emma Frances Bevan, 1899 In Thy tabernacle, Lord, I offer Sacrifice of psalmody and song-- Thine uncounted mercies there recalling, Praising Thee with music sweet and strong. With a marvellous, a mighty gladness, For the love of Christ is shed abroad In the soul that is His holy temple, And she singeth therefore unto God. She ascends aloft to join the singing, Heard afar from God's Jerusalem-- [2] Blessed music …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Of Meditation Upon the Hidden Judgments of God, that we May not be Lifted up Because of Our Well-Doing
Thou sendest forth Thy judgments against me, O Lord, and shakest all my bones with fear and trembling, and my soul trembleth exceedingly. I stand astonished, and remember that the heavens are not clean in thy sight.(1) If Thou chargest Thine angels with folly, and didst spare them not, how shall it be unto me? Stars have fallen from heaven, and what shall I dare who am but dust? They whose works seemed to be praiseworthy, fell into the lowest depths, and they who did eat Angels' food, them have …
Thomas A Kempis—Imitation of Christ

Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be …
Alfred Edersheim—The Life and Times of Jesus the Messiah

How the Preacher, when He Has Accomplished all Aright, Should Return to Himself, Lest Either his Life or his Preaching Lift Him Up.
But since often, when preaching is abundantly poured forth in fitting ways, the mind of the speaker is elevated in itself by a hidden delight in self-display, great care is needed that he may gnaw himself with the laceration of fear, lest he who recalls the diseases of others to health by remedies should himself swell through neglect of his own health; lest in helping others he desert himself, lest in lifting up others he fall. For to some the greatness of their virtue has often been the occasion …
Leo the Great—Writings of Leo the Great

Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times, …
Mildred Duff—The Bible in its Making

Exegetic.
(i) As of the De Spiritu Sancto, so of the Hexæmeron, no further account need be given here. It may, however, be noted that the Ninth Homily ends abruptly, and the latter, and apparently more important, portion of the subject is treated of at less length than the former. Jerome [472] and Cassiodorus [473] speak of nine homilies only on the creation. Socrates [474] says the Hexæmeron was completed by Gregory of Nyssa. Three orations are published among Basil's works, two on the creation …
Basil—Basil: Letters and Select Works

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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