God takes his place as judge in the council of the gods (verse 1). He arraigns the gods for their protection of the wicked, and exhorts them to do justice to the poor and the fatherless, and to rescue them from their oppressors. He realizes, however (verse 5), that appeal to these judges is hopeless. They are without understanding and in darkness, while the very moral foundations of the world tremble. Therefore God pronounces final judgment upon the judges. They had been given the status of gods but now they are to die like men (verses 6, 7). This pronouncement, implying as it does that God will now himself give justice to the earth, calls forth the petition of verse 8:
Arise O God, judge the earth,
For thou shalt inherit all nations.
Despite this anticipatory petition at the close, Psalm 82 is essentially a positive announcement of God’s triumph, and calling forth as it does hymnal enthusiasm, is itself essentially a hymn.
Similarly Psalm 2 must be assigned to the group of eschatological hymns. Here again there is no call to praise, no summoning of the nations to welcome God’s appearing, no proclamation that Yahwe has become king over all the earth. Like Psalm 82 this psalm also selects and describes a single situation out of the many that go to make up Yahwe’s final establishment of his kingdom upon earth. It is presupposed in the psalm that Yahwe has already proclaimed his sovereignty over the earth and established his own anointed king upon the throne of the world in Jerusalem. But (verses 1-3) the nations of the world are plotting rebellion against Yahwe and against his anointed king. Their rebellion (verses 4-6) simply provokes Yahwe to derisive laughter. Over against their impotence he simply reaffirms his inflexible decision:
As for me I have set my king
Upon my holy hill of Zion.
Then the king takes up the word (verses 7-9) and announces the divine decree. Yahwe had formally adopted him as son, and had given to him the kingdoms of the earth with power over them to break them in pieces. The king has spoken. Another voice makes the practical application (verses 10-12) and warns the kings and the rulers of the earth to make their humble peace with Yahwe, and with his anointed, before his wrath is fully aroused.
Chapter IV
HEBREW NATURE HYMNS
The abode of the hymns already discussed was the sanctuary and their place was in sanctuary worship, but there is a group of hymns, the real background of which was Nature’s great out of doors. These hymns include Psalms 29; 19:1-5b; 19:5c-7; 104; and 8. Of these Psalm 29 resembles most closely in its literary form the standard hymns. It has the call to praise, the body of the hymn setting forth the greatness of Yahwe; and it has a conclusion, though the conclusion is not a renewed summons to exalt the deity. The hymn as a whole expresses the reaction of the psalmist to a thunder and lightning storm. He watches it rise in the Lebanon mountains in the North, and follows it with his eye and ear and imagination until it loses itself in the desert of Kadesh. He observes the forked lightning (verse 7) but is vastly more impressed by the thunder to which he attributes the destructive power of the storm. The significant fact is that the storm does not create in the psalmist fear, but moves him to adoration of his great God, and to renewed faith and confidence. The introductory call to praise (verses 1-2) summons the gods above to worship Yahwe and to ascribe to him glory and strength. The body of the hymn celebrates the thunder, “The Voice of Yahwe,” somewhat as Psalm 19:8-10 celebrates: “The Law of Yahwe.” Verse 9c: “But in his temple every one saith Glory” forms a transition to the conclusion in verses 9-10, which remembers that the God of the thunder storm was also the God of the flood, the eternal king, who because of his eternal existence and his great power can give strength and peace to his people.