서론
無標題
繁體中文
英文原文
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
繁體中文
耶和華的榮耀
大衛的詩。
¹ 神的眾子啊，你們要將榮耀、能力歸給耶和華，歸給耶和華！ ² 要將耶和華的名所當得的榮耀歸給他，以聖潔的妝飾敬拜耶和華。 ³ 耶和華的聲音發在水上；榮耀的神打雷；耶和華打雷在大水之上。 ⁴ 耶和華的聲音大有能力；耶和華的聲音滿有威嚴。 ⁵ 耶和華的聲音震破香柏樹；耶和華震碎利巴嫩的香柏樹。 ⁶ 他也使之跳躍如牛犢；利巴嫩和西連跳躍如野牛犢。 ⁷ 耶和華的聲音使火焰分岔。 ⁸ 耶和華的聲音震動曠野；耶和華震動加低斯的曠野。 ⁹ 耶和華的聲音驚動母鹿落胎，樹木也脫落淨光；凡在他殿中的，都稱說他的榮耀。 ¹⁰ 洪水泛濫之時，耶和華坐著為王；耶和華坐著為王，直到永遠。 ¹¹ 耶和華必賜力量給他的百姓；耶和華必賜平安的福給他的百姓。
在本篇中我們看到：
一、要求世上掌權的大人物向偉大的神獻上崇敬。大衛把每一次雷鳴都解讀為對自己和其他君王的呼召，要將榮耀歸給偉大的神。請注意：1. 受召盡此本分的是誰：「神的眾子啊」（詩 29:1），你們這些能力之子，手中有權柄，並藉繼承世襲承受這權柄的人，皇室血脈在你們血管中流淌的人！世上掌權者當向偉大的神獻上崇敬，這於神的尊榮大有關係；他們有義務如此行，不僅因為他們雖高，神卻無限地在他們之上，因此必須向祂屈身，也因為他們的權柄是從祂而來，當為祂使用，並為此向祂盡上承認的貢品。2. 這呼召重複了多少次；「歸給耶和華」，又一次，第三次「歸給耶和華」。這暗示掌權者對這本分十分遲鈍，難以勸服，然而君王若誠心擁護神國度的事，對神在人間國度的利益關係至為重大。當「地上的君王將自己的榮耀尊貴歸與」耶路撒冷時，她便興盛（啟 21:24）。3. 他們受召作甚麼——「歸給耶和華」，並非祂有所缺乏，或因我們的任何禮物得益，也不是我們有甚麼非屬於祂的東西可以獻給祂（「誰是先給了他呢？」），而是對祂的榮耀與對我們的主權的承認，祂樂意將之視為獻給祂的禮物：「要歸給耶和華——首先是你們自己，然後是你們的事奉。『要將榮耀能力歸給耶和華』；承認祂的榮耀與能力，讚美祂為無限威嚴、不可抵擋之大能的神；祂藉護理所託付你們的任何榮耀或能力，都要獻給祂，為祂的尊榮、在祂的事奉中使用。把你們的冠冕獻給祂；要放在祂腳前；把你們的權杖、刀劍、鑰匙都獻給祂，全都交在祂手中，使你們在使用它們時，成為祂的得名得讚的器皿。」君王以自己的榮耀和能力自傲；這些都當歸於神，承認祂比自己無限地更榮耀、更有能力。向掌權者發出的這項崇敬的要求，當視為或是指向大衛本國的顯貴——國中的貴族、各支派的領袖（為要激發他們更殷勤恆常地在神的祭壇前事奉，這事他素來觀察到他們十分怠忽），或是指向那些被他藉刀劍使之向以色列進貢的鄰國君王，如今他要勸他們成為以色列神的進貢者。戴冠冕的頭必須向萬王之王屈身。此處對掌權者所說的，也是對眾人說的：「應當敬拜神」；這是永遠的福音的總綱與精髓（啟 14:6-7）。如今此處有：(1) 宗教敬拜的性質；就是「將耶和華的名所當得的榮耀歸給他」（詩 29:2）。神的名就是祂藉以啟示自己的那名。祂的名當得榮耀。我們不可能將祂名當得的一切榮耀全歸給祂；當我們盡己所能為神之名的尊榮說了作了，仍無限地不及這題目所配得的；然而當我們以相稱的情感與敬拜回應祂對自己的啟示時，我們便是將祂名所當得的一部分榮耀歸給了祂。我們若要在聽道、禱告和其他敬虔操練中從神領受恩典，就必須以歸榮耀給神為我們的事業。(2) 宗教操練的遵行準則；「以聖潔的妝飾敬拜耶和華」，這話表明：[1] 我們敬拜的對象；神榮耀的威嚴被稱為「聖潔的妝飾」（代下 20:21）。在敬拜神時，我們當注目祂的美，不僅敬拜祂為無限可畏、因此當在一切之上被敬畏的，也敬拜祂為無限可慕、因此當在一切之上被敬愛、為人所喜悅的；特別要注目祂聖潔之美；這正是天使在讚美中所注目的（啟 4:8）。或：[2] 敬拜的場所。那時聖所就是「聖潔的妝飾」（詩 48:1-2，耶 17:12）。聖所之美，在於其中所行的敬拜與神的定規——山上的樣式——完全相符。如今在福音之下，基督徒莊嚴的聚會（純潔是其裝飾）就是當敬拜神的地方。或：[3] 敬拜的方式。我們在一切宗教的表現上必須聖潔，獻身於神，並於祂的旨意與榮耀。聖潔之中有一種美，正是這美使一切敬拜的行動成為可蒙悅納的美。
二、為此要求提出的好理由。我們若思想以下各點，便必看見自己有義務將榮耀歸給神：
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神在自己裏面的自足，由祂的名「耶和華」——「自有永有者」——表明出來；這名在這短短一篇詩中重複了不下十八次，除三節外每節兩次，而那三節中又有兩節各有一次；據我所憶，整卷詩篇中再無類似的情形。願地上的掌權者藉此名認識祂，並將此名當得的榮耀歸給祂。
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祂對萬有的主權。願那些轄管人的知道，有一位神在他們之上掌權，掌管萬有。詩人此處陳明神的主權：
(1) 在自然界之中。在自然原因的奇妙效應與自然力量的運行中，我們當留意神的能力與榮耀——這正是我們受召歸給祂的；在雷轟、閃電、暴雨之中，我們可以看見：[1] 祂的榮耀。打雷的是榮耀的神（雷轟是「祂聲音的響聲」，伯 37:2），它宣告祂是榮耀的神；雷聲如此可畏，與之同伴的閃電如此明亮；對聽覺與視覺而言，沒有比這些更令人震撼的了，彷彿神要藉這兩種求知感官，將祂榮耀的證據如此深印人心，使最遲鈍的人也無可推諉。有人觀察到，當時有一些特別的原因使雷被稱為「耶和華的聲音」——不僅因為它從上而來，不在任何人的指揮或預料之下，響聲洪大且傳得極遠，更因為神常常在雷中說話，特別是在西奈山，又藉雷擊潰了以色列的仇敵。為表明這是榮耀之神的聲音，此處說它「在水上」，在「大水之上」（詩 29:3）；它越過浩瀚的海洋，越過穹蒼以下的水；又在厚雲之中——穹蒼以上的水——回響。每一個聽見雷聲的人（耳朵被震得發麻），都必承認「耶和華的聲音滿有威嚴」（詩 29:4），足以使至高者自卑（因無人能「像祂那樣以雷聲發聲」），使驕傲者戰兢——因為祂的聲音尚且如此可畏，祂的膀臂又如何呢？我們每次聽見雷聲，就當讓心被對神偉大、高超、可敬的意念所充滿；敬虔的能力正在於聖潔地敬拜、仰慕祂。「耶和華我們的神啊，你為至大。」[2] 祂的能力（詩 29:4）：「耶和華的聲音大有能力」，這從其果效可以看見；因為它行出奇事。撰寫自然史的人記述雷電所產生的驚人後果，甚至超出自然原因的常軌，這些都必歸之於自然之神的無所不能。第一，樹木曾被雷擊劈裂（詩 29:5-6）。「耶和華的聲音」在雷中常常「震破香柏樹」，甚至利巴嫩最堅固、最宏偉的香柏樹。有人理解為猛烈的狂風搖撼香柏樹，有時撕去它們高聳的樹梢。地震也搖撼樹木生長的地面，使「利巴嫩和西連」起舞；「加低斯的曠野」也照樣被震動（詩 29:8）——樹木因風，地面因地震，兩者又因雷——我較傾向如此理解。博學的哈蒙德博士認為這是指與以色列交戰、與大衛為敵的鄰國的驚惶與被征服，如亞蘭人（其國靠近利巴嫩森林）、亞摩利人（鄰近黑門山）、摩押人和亞捫人（位於加低斯曠野一帶）。第二，閃電曾引發火災，房屋與教堂因而被毀；因此我們讀到「火炭」（詩 78:48）；照樣，「耶和華的聲音」在雷中被稱為「使火焰分岔」（詩 29:7），即按神看為合宜的引導，將火焰散落在地上，藉之施行。第三，雷聲的恐怖使母鹿比平常更早落胎，有人也認為更容易。鹿是膽怯的動物，對雷聲極為敏感；這也不足為奇，因為有時驕傲剛硬的人也在雷聲前戰慄。羅馬皇帝卡里古拉在打雷時會躲在床下。詩人賀拉斯承認，自己因雷電的恐怖而從無神論中被挽回，他所描述的與大衛此處所寫頗為相似（《頌詩集》卷一，第 34 首）。雷聲在此被說成「剝光樹木」，即它使林中的野獸大為驚恐，以致離開所隱藏的洞穴與密林，便顯露出來；或是指它擊倒樹木，因而露出原被遮蔽的地面。每逢雷鳴，讓我們思想這篇詩；每逢唱誦此詩，讓我們回想有時所聽見的可畏雷聲，如此把神的話與神的作為並列，使我們藉兩者都得引導與激勵，將祂名所當得的榮耀歸給祂；也讓我們稱頌祂，因為如今祂對我們說話，除了這可畏之聲外，還有另一種聲音，就是祂福音的微小的聲音，其可畏不至於使我們懼怕。
(2) 在護理之國中（詩 29:10）。神當因作為人類世界的治理者受讚美。「洪水泛濫之時，祂坐著為王；祂坐著為王，直到永遠。」祂不僅在享受自己之中安然安坐，更坐在祂「在天上所設立」的寶座上（詩 103:19），在那裏祂察看並吩咐關乎世人一切的事，並照自己的旨意——照祂旨意的籌算——行作萬事。請注意：[1] 祂國度的權能：「祂坐著為王於洪水之上。」正如祂建立了大地，照樣祂把自己的寶座建立在洪水之上（詩 24:2）。這低下世界的潮汐漲落、其中事務的擾動與變遷，絲毫不搖動那永恆之心的安息或籌算。仇敵的反對被比作洪水（詩 93:3-4）；但耶和華坐在其上；祂壓制它、勝過它，並在人心中的一切計謀之外成全自己的旨意。此處譯作「洪水」的詞，除挪亞洪水外別無他用；因此有人認為此處所指正是那一次。神確曾坐在那洪水之上，以審判官的身分對被其沖沒的不虔世界執行祂公義的判決。祂如今仍坐在洪水之上，約束挪亞的洪水，使它不再轉回遮蓋大地，這是照著祂不再「用洪水毀滅大地」的應許（創 9:11，賽 54:9）。[2] 祂國度的永存：「祂坐著為王，直到永遠」；祂的治理不能、也不會被終止。祂國度的施行與祂從亙古的籌算相符，並朝著祂為永世所定的計畫推進。
(3) 在恩典之國中。在此祂的榮耀最為明亮地照耀：[1] 在祂從那國度的子民所得的敬拜之中（詩 29:9）。「在祂的殿中」——就是百姓在那裏留意祂對自己與祂旨意的啟示，並以讚美侍立之處——「凡……都稱說祂的榮耀」。在世上人人都看見，或至少「可以遠遠觀看」（伯 36:25）；但惟獨在殿中，在教會中，才為祂的尊榮述說。「凡祂所造的都稱讚祂」（就是為讚美提供材料），但惟有祂的聖徒才稱頌祂，為祂的作為述說祂的榮耀（詩 145:10）。[2] 在祂賜給那國度子民的恩惠之中（詩 29:11）。第一，祂必裝備他們事奉祂：「祂必賜力量給祂的百姓」——堅固他們抵擋各樣惡事，並為各樣善事裝備他們；他們必從軟弱中成為剛強；不僅如此，祂要在軟弱中成全能力。第二，祂必在事奉中鼓勵他們：「祂必賜平安的福給祂的百姓。」平安是無價之寶的福氣，是神為祂一切百姓所預備的。「公義的果效是平安」（「愛你律法的人有大平安」）；但義人的冠冕更是如此：公義的結局是平安；那是無盡的平安。當神烈怒的雷聲使罪人戰兢之時，聖徒卻要因喜樂仰起頭來。
英文原文
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.
有些極好的解經家作出這樣合理的推測：大衛是在一場雷電交加、大雨傾盆的大風暴之時、並因這場風暴而寫下本篇，正如第八篇是他在月明之夜的默想，第十九篇是他在陽光清晨的默想。從神在自然界國度中所施展之可感知的大能作為中，找著機會將榮耀歸給祂，是件美事。當別人戰兢之時，大衛卻如此鎮定、如此歡然，甚至在一場可怖的暴風雨中寫下了本篇；因為「地雖改變，我們也不害怕」。一、他呼召世上的權貴將榮耀歸給神（詩 29:1-2）。二、為使他們認識他們當敬拜之神的良善，他提及神在雷轟、閃電與雷雨中所彰顯的大能與可畏（詩 29:3-9）、祂對世界的主權統治（詩 29:10），以及祂對自己教會的特殊恩待（詩 29:11）。我們歌唱本篇時，心中當充滿對神偉大崇高的思想。