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Psalm 29

We begin our journey through the Psalms with an imaginative tour de force taking us literally in a great sweeping movement from the heavenly court down to earth and catching up in its energy all creation. The “heavenly beings” of the first verse may be angelic; that is, what might be metaphorically called God’s left and right hands, whom we meet in the Old Testament and the New, bearing messages, correcting, warning, and defending. It might also, with a theological leap to the New Covenant, be a prefiguring of the way human beings by the grace of Christ are drawn into the life of the Holy Trinity so that we, while now in this mortal and temporary existence, are already sitting “in the heavenly places” (Ephesians 2:6). In this sense, the “temple” of Psalm 29:9 is all creation and those who cry “Glory!” are the redeemed.

The “name” of God (verse 2) is a matter of awe-inspiring importance. You will no doubt be aware that the name YAHWEH in Hebrew is a form of circumlocution so that the actual name of God is not completely pronounced. This is because the name of God is thought to be of such power and holiness that it is not something to take lightly upon one’s lips. We recall the prohibition in the Ten Commandments: “You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless who takes his name in vain” (Exodus 20:7). In another place, we are told that God’s “name” is I AM WHO I AM (Exodus 3:14). In early Christian theology this is expressed most frequently on icons of Christ as “The One Who Is”; that is, being itself, and the name of Jesus subsequently becomes for us the “name which is above every name” (Philippians 2:9). To speak the name of Jesus with love and attentiveness is, in effect, a prayer in itself. In a way, that is difficult for us to understand: to know the “name” of God is to be brought into direct contact with the divine nature. How much care should we then take when using it!

The continual refrain of this psalm is a reference to the “voice” of the Lord. We are reminded (verse 3) of the Creation account and the Spirit of God “moving over the face of the waters” (Genesis 1:2). This creative “voice” of God, once sent forth, keeps the whole of creation in existence. Another psalm (Psalm 19:3-4) makes this point; paradoxically, a voice that is “not heard” but whose effects are the continuing sustenance and maintenance of every created thing. The voice is also a glorious voice—a term, glory, of which we have only the faintest grasp since it is, again, to do with the nature of God. In two places in the New Testament we have the voice of God accompanying the divine glory. Firstly, at the Christ’s baptism (Mark 1:10-11) where, with the voice from heaven there is the Holy Spirit “descending upon him like a dove.” As an intriguing side note for you to ponder, the image of a dove is also part of the Genesis account of the Flood (Genesis 8:8). The dove is the messenger of the good news (and of peace, with the olive leaf) signifying that the water had receded, in the same way that Christ represents the beginning of a new age of redemption for all creation and all humanity.

The second occasion with the coincidence of God’s glory and the voice from heaven is the Transfiguration on the mountain (Mark 9:2-8). Here, the glory of Christ is so overwhelming that the disciples can barely look at him. They are given a glimpse into his true nature, as much as their human eyes can stand. The church has understood both these events as moments when the triune nature of God is revealed—Father, Son, and Holy Spirit.

The all-embracing movement of Psalm 29 sees the voice of the Lord whipping through the whole of the Fertile Crescent from the north to the south. Everything is effectively turned upside down by its energetic activity—flame, wind, and irresistible force. It reminds us of the “mighty wind” of the Day of Pentecost (Acts 2:2) and the “tongues as of fire” resting upon the heads of the disciples. They, too, are given a new voice at that moment—not of confusion as in the tower of Babel (Genesis 11:9), but of a single purpose and single message: Christ is risen. May that wonderful voice—creating, glorifying, redeeming—sound in our hearts this week.

For Reflection

How hard are you listening for God’s voice in your life?

Prayer

God of the Pentecost rushing wind, your voice upholds all creation. Speak me, too, as your creative word, bringing life to the ailing world. Amen.