서론
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简体中文
英語原文
It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God, Ps 29:1,2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (Ps 29:3-9), his sovereign dominion over the world (Ps 29:10), and his special favour to his church, Ps 29:11. Great and high thoughts of God should fill us in singing this psalm.
1-11
The Glory of the Lord
简体中文
耶和华的荣耀
大卫的诗。
¹ 神的众子啊，你们要将荣耀能力归给耶和华，归给耶和华。
² 要将耶和华的名所当得的荣耀归给他，以圣洁的妆饰敬拜耶和华。
³ 耶和华的声音发在水上，荣耀的神打雷，耶和华打雷在大水之上。
⁴ 耶和华的声音大有能力，耶和华的声音满有威严。
⁵ 耶和华的声音震破香柏树，耶和华震碎黎巴嫩的香柏树。
⁶ 他也使之跳跃如牛犊，黎巴嫩和西连如野牛犊。
⁷ 耶和华的声音使火焰分岔。
⁸ 耶和华的声音震动旷野，耶和华震动加低斯的旷野。
⁹ 耶和华的声音惊动母鹿落胎，树木也脱落净光；凡在他殿中的，都称说他的荣耀。
¹⁰ 洪水泛滥之时，耶和华坐着为王；耶和华坐着为王，直到永远。
¹¹ 耶和华必赐力量给他的百姓，耶和华必赐平安的福给他的百姓。
在本篇中我们看到，
一、向地上的伟人要求，将当献的敬奉归于至大的神。大卫每一次雷鸣都领会为对他和其他君王的呼召，要将荣耀归给至大的神。请观察，1. 受召尽这本分的是谁：「神的众子啊」（诗29:1）——大能之子，那些有权柄的人，以及那权柄借继承和家业而传下的人，王室血脉在血管中流的人！世人中的伟人向至大的神献上当献的敬奉，这是大增他尊荣的事；他们也有义务如此行，不仅因为他们纵高，神却无限地高于他们，所以他们当向他屈身，更因为他们从他得着权柄，当为他而用权柄；他们当为此向他献上认信的贡物。2. 这呼召重复了多少次：「归给耶和华」，又一次，第三次，「归给耶和华」。这显明世人中的伟人对这本分迟延怠慢，难以劝导，但君王若诚心认领神国的事业，对神国在人中间的扩展关系重大。耶路撒冷得荣耀，在于「地上的君王必将自己的荣耀尊贵归与它」（启21:24）。3. 他们受召作什么——「归给耶和华」，并非他需要什么，也并非能因我们的任何礼物得益，更非我们有什么不是他所赐的可以献他（「谁是先给了他呢？」）；他乐意把我们对他荣耀、对他向我们之统管的承认，看作献给他的礼物：「『当归给耶和华』——先献上你们自己，再献上你们的事奉。『当将荣耀能力归给耶和华』——承认他的荣耀和能力，赞美他这位具有无限威严、不可抵挡之大能的神；凡他借护理所托付你的荣耀或能力，都当献给他，为他的尊荣、为事奉他而用。把你的冠冕献给他，让它放在他脚前；把你的权杖、你的剑、你的钥匙献给他，全都交在他手中，使你在使用这一切时，能成为他有名可赞的子民。」君王以自己的荣耀和能力为矜夸；这些他们必须归给神，承认他比自己无限更荣耀、更有能力。这向伟人所发的敬奉之要求，当看作或是向大卫自己国中的贵臣、各族的首领（为激发他们更殷勤、更恒切地在神的坛前事奉——大卫观察到他们在这事上很疏懒），或是向那些被他借刀剑征服、向以色列进贡的邻国诸王——他如今要劝他们也作以色列神的进贡者。戴冠冕的头当向万王之王屈膝。此处对伟人所说的话，也是对众人说的：「当敬拜神」；这是「永远的福音」的精意（启14:6,7）。此处我们有，（1）敬拜的性质——「将耶和华的名所当得的荣耀归给他」（诗29:2）。神的名就是他借以显明自己的名。他的名当得荣耀。我们不可能将他所当得的荣耀全归给他；我们对神名之尊荣所言所行到了极致，仍无限地不及这题目的本分；但我们若以相称的情感和敬拜回应他对自己所作的启示，便是给了他一些他名所当得的荣耀。我们若要在听道、祷告和其他敬拜的操练中从神领受恩典，就必须以将荣耀归给神为本业。（2）敬拜操练的规则：「以圣洁的妆饰敬拜耶和华」，这话含着，[1] 我们敬拜的对象：神荣耀的威严被称为「圣洁的妆饰」（代下20:21）。在敬拜神时，我们当注目他的美丽，不仅敬拜他为无限可畏、因此当在一切之上受敬畏的，更敬拜他为无限可慕、因此当在一切之上受爱受乐的；我们尤其当注目他圣洁之美——这正是天使在赞美中所注目的（启4:8）。或者，[2] 敬拜的所在。圣所当时便是「圣洁的妆饰」（诗48:1,2；耶17:12）。圣所之美，在于其中所行的敬拜与神的安排——山上的样式——完全相合。如今在福音之下，基督徒严肃的聚集（其美在于纯洁）便是当敬拜神之处。或者，[3] 敬拜的态度。我们在一切宗教的操练上当圣洁，献给神，献给他的旨意和他的荣耀。圣洁之中有美，正是它使一切敬拜的操练蒙悦纳的美。
二、为这要求提出的好理由。我们若思想，便见自己有责任将荣耀归给神。
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他在自己里面的全足——由他的名「耶和华」（自有永有）所暗示，这名字在本篇短短的内容中重复了不下十八次，除三节外每节两次，而那三节中又有两节各一次；我回想诗篇全卷中没有相似之处。愿地上的强者借这名认识他，并将这名当得的荣耀归给他。
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他在万有之上的主权。愿那些在人之上掌权的人知道，有一位在他们之上掌权的神，他掌管一切。诗人此处展示神的主权，
（1）在自然之国中。在自然成因的奇妙效能和自然力量的运行中，我们都当留意神的荣耀和能力——这本是我们受召归给他的；在雷、电、雨中，我们可以看见，[1] 他的荣耀。打雷的是荣耀的神（雷声是他「声音的响声」，伯37:2），它显明他是荣耀的神——雷声如此可畏，其同伴闪电如此明亮；在听觉和视觉上没有比这两样更冲击人的，仿佛神要借这两种主要的学习感官将他的荣耀如此证明在人心中，使最愚顽的人也无从推诿。有人观察到，当时有些特别的理由使雷被称为「耶和华的声音」，不仅因为它来自上面，不在任何人的指挥或预见之内，发声洪亮，传得又远，更因为神常常借雷说话——特别是在西奈山，并借雷击溃了以色列的仇敌。要表明这是荣耀之神的「声音」，此处说它「发在水上」、「在大水之上」（诗29:3）；它越过大洋，越过穹苍以下的水；它在厚云之中——穹苍以上的水——轰鸣。凡听见雷声的人（耳朵因之震得发响），必承认「耶和华的声音满有威严」（诗29:4），足以使最高的降卑（因为无人能「以声音像他那样雷轰」），使最骄傲的战栗——因为他的声音尚且如此可怕，他的膀臂如何？我们每次听见雷声，便当让我们的心因此充满对神伟大、崇高、尊贵的意念——而敬虔的大能正在于以圣洁的敬拜和仰慕神为多。「耶和华我们的神啊，你为至大。」[2] 他的大能（诗29:4）：「耶和华的声音大有能力」，这从它的功效可以看出；因为它行奇事。撰写自然史的学者记述了雷电的奇效，甚至超出自然成因的常轨之外，必须归因于自然之神的无所不能。第一，树木曾被雷击裂开（诗29:5,6）。「耶和华的声音」——在雷中——常常「震破香柏树」，连黎巴嫩最强壮、最壮丽的香柏树也不例外。有人解为猛烈的狂风摇撼香柏树，有时撕下它们高耸的树梢。地震也摇撼树木所生长的地本身，使「黎巴嫩和西连」跳跃；「加低斯的旷野」也照样被震动（诗29:8）——树木因风，地因地震，两者都因雷（我宁可如此理解）。博学的哈蒙德博士解为那些与以色列争战、抵挡大卫的邻国之惊慌与被征服，如叙利亚人——其地近黎巴嫩森林，亚摩利人——邻近黑门山，并摩押人和亚扪人——位于加低斯旷野周围。第二，火灾也因电光点燃，房屋和教堂因此被焚；故此我们读到「闪电」（诗78:48）；照此，「耶和华的声音」——在雷中——在此被说为「使火焰分岔」（诗29:7），即将火焰散布在地上，按神看为适当引导它们，并借它们行刑。第三，雷声的恐怖使母鹿更早落胎，有人以为更容易落胎。鹿是胆怯的活物，对雷声十分敏感；这并不希奇，因有时骄傲刚强的人也被雷惊得发抖。罗马皇帝卡里古拉打雷时就藏在床下。诗人贺拉斯自承因雷和电光的恐怖而从无神论中归正，他所描写的与大卫此处颇相似（卷一，颂诗34）。雷声在此被说为「使树木脱落净光」，即它使林中的野兽惊恐，逃出所藏的洞穴和密丛，因而显露出来。或者它推倒树木，因此露出被树遮蔽的地面。每逢打雷，我们都当想到本篇；每逢唱本篇，我们都当想到我们有时所听见可怕的雷声，由此把神的话和他的作为合在一起，借这两者得指引、得激励，将他所当得的荣耀归给他的名；我们也当称颂他——他如今另有一种声音，不像这可怕的声音，借以向我们说话——就是他福音的微小的声音，它的可畏不至于使我们害怕。
（2）在护理之国中（诗29:10）。神当受赞美，因他是世人世界的治理者。他「坐着为王，直到永远」。他不仅安然坐享自己，更坐在他所「在天上」所「立定」的宝座上（诗103:19），在那里他留意、并就人子的一切事务下令，并照自己的旨意——照他旨意所定的——行作一切。请观察，[1] 他国度的权能：「他坐在洪水之上。」他既立了地的根基，也照样立了自己宝座的根基在水上（诗24:2）。这下方世界的潮起潮落、其中事务的动荡与变迁，毫不摇动永恒之心的安息，也不摇动它的谋略。他仇敌的反对被比作洪水（诗93:3,4）；但耶和华坐在其上；他压碎它、征服它，并凭己意成全自己的旨意，不顾人心中的一切计谋。此处译作「洪水」的词，除指挪亚洪水外别处从不用；因此有人以为此处所说的正是它。神曾坐在那洪水之上，如同审判官，向被洪水扫去的不敬虔之世界执行他公义的判语。他至今仍坐在洪水之上，约束挪亚的水，使它不再转回遮盖地面，正如他所应许的，「不再用洪水毁灭地」（创9:11；赛54:9）。[2] 他国度的永存：「他坐着为王，直到永远」；他的治理无可也不能被终止。他国度的施行与他从亘古的谋虑相合，并追随着他为永远所定的旨意。
（3）在恩典之国中。在此他的荣耀最为明亮地显出，[1] 在他从此国臣民所受的敬拜中（诗29:9）。「在他的殿中」——就是百姓留意他对自己、对自己心意的启示，并以赞美伴随他的所在——「凡……都称说他的荣耀」。在世上人人看见，或至少「可以远远看见」（伯36:25）；但唯独在殿中，在教会中，才「称说」他的荣耀以归给他。「他所行的，都『赞美』他」（即他们提供了赞美的题目），但唯独他的圣徒「称颂」他，并称说他作为的荣耀（诗145:10）。[2] 在他向此国臣民所赐的恩惠中（诗29:11）。第一，他要使他们合格事奉他：「他必赐力量给他的百姓」，使他们得坚拒各样的恶行，装备他们行各样的善事；他们必从软弱中成为刚强；不仅如此，他要在软弱中成全刚强。第二，他要鼓励他们在他的事奉中：「他必赐平安的福给他的百姓」。平安是无可比拟的福，是神为他一切百姓所定的。公义之效是平安（「爱你律法的人有大平安」）；但称义之冠冕更是如此：公义之终是平安；它是无尽的平安。当神震怒的雷声使罪人战抖之时，圣徒必因喜乐抬起头来。
英語原文
The Glory of the Lord
A psalm of David.
¹ Give unto the LORD, O ye mighty, give unto the LORD glory and strength.
² Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
³ The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters.
⁴ The voice of the LORD is powerful; the voice of the LORD is full of majesty.
⁵ The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.
⁶ He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.
⁷ The voice of the LORD divideth the flames of fire.
⁸ The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.
⁹ The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.
¹⁰ The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.
¹¹ The LORD will give strength unto his people; the LORD will bless his people with peace.
In this psalm we have,
I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty: "O you mighty (Ps 29:1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!" It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it. 2. How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Re 21:24. 3. What they are called to do—to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: "Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise." Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Re 14:6,7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name, Ps 29:2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done our best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God. (2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, 2Ch 20:21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Re 4:8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness, Ps 48:1,2, Jer 17:12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment—the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship.
II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider,
1. His sufficiency in himself, intimated in his name Jehovah—I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it.
2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion,
(1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see, [1.] His glory. It is the God of glory that thunders (thunders is the noise of his voice, Job 37:2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (Ps 29:3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Ps 29:4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble—for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great. [2.] His power (Ps 29:4): The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature. First, Trees have been rent and split by thunderbolts, Ps 29:5,6. The voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance; the wilderness of Kadesh also was in like manner shaken (Ps 29:8), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh. Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Ps 78:48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (Ps 29:7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them. Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid.
(2.) In the kingdom of providence, Ps 29:10. God is to be praised as the governor of the world of mankind. He sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has prepared in the heavens (Ps 103:19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe, [1.] The power of his kingdom: He sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Ps 24:2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Ps 93:3,4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to destroy the earth any more by a flood, Ge 9:11, Isa 54:9. [2.] The perpetuity of his kingdom; He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity.
(3.) In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (Ps 29:9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job 36:25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Ps 145:10. [2.] In the favours he bestows upon the subjects of that kingdom, Ps 29:11. First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy.
有些极好的解经家推断,大卫是在一场雷电交加、大雨倾盆的大风暴正发作之时写了本诗——正如第八篇是他月夜中的默想,第十九篇是他在晴朗清晨中的默想。借神在自然界国度中可感之能力的作为来归荣耀给他,这是美事。当别人战兢之时,大卫却如此从容、如此达观,甚至在可怖的风暴中写下本诗;因为「地虽改变,我们却不害怕」。本篇内容如下:一、他呼召世上的显贵将荣耀归给神(诗29:1,2);二、为要使他们认识他们当敬拜之神的良善,他特别提及神在雷霆、闪电与雷雨中的大能与威严(诗29:3-9)、他对世界的主权统治(诗29:10),以及他对教会的特别恩眷(诗29:11)。我们唱这首诗时,心中当充满对神伟大崇高的思想。