สดุดี 29:8 วิจารณ์

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 (Psa 29:1, Psa 29:2). 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 (Psa 29:3-9), his sovereign dominion over the world (Psa 29:10), and his special favour to his church (Psa 29:11). Great and high thoughts of God should fill us in singing this psalm. A psalm of David.

INTRODUCTION TO PSALM 29 A Psalm of David. In the Vulgate Latin version is added, "at the finishing of the tabernacle"; suggesting that this psalm was composed at that time, and on that occasion; not at the finishing of the tabernacle by Moses, but at the finishing of the tent or tabernacle which David made for the ark in Zion, Sa2 6:17. The title in the Arabic version is, "a prophecy concerning the incarnation, ark, and tabernacle.'' In the Septuagint version, from whence the Vulgate seems to have taken the clause, it is, at the "exodion", "exit", or "going out of the tabernacle"; that is, of the feast of tabernacles; and which was the eighth day of the feast, and was called which word the Septuagint renders the word here used, Lev 23:36; though it was on the first of the common days of this feast that this psalm was sung, as Maimonides (w) says. Some think it was composed when the psalmist was in a thunder storm, or had lately been in one, which he in a very beautiful manner describes. Kimchi thinks it refers to the times of the Messiah; and it may indeed be very well interpreted of the Gospel, and is very suitable to Gospel times. (w) Hilchot Tamidin, c. 10. s. 11.

The voice of the Lord shaketh the wilderness,.... The ground of it, the trees in it, and the beasts that harbour there; and causes them to be in pain, and to bring forth their young, as the (g) word signifies, and as it is rendered in Psa 29:9; all which effects thunder produces, and may mystically signify the preaching of the Gospel among the Gentiles, and the consequence of it. The Gentile world may be compared to a wilderness, and is called the wilderness of the people, Eze 20:35; the inhabitants of it being ignorant, barren, and unfruitful; and the conversion of them is expressed by turning a wilderness into a fruitful land, Isa 35:1; and the Gospel being sent thither has been the means of shaking the minds of many with strong and saving convictions; which made them tremble and cry out, what shall we do to be saved? the Lord shaketh the wilderness of Kadesh; which was the terrible wilderness that the children of Israel passed through to Canaan's land; the same with the wilderness of Zin, Num 33:36; and was called Kadesh from the city of that name, on the borders of Edom, Num 20:1; the Targum paraphrases it, "The word of the Lord shaketh the wilderness of Rekam;'' in the Targum in the King's Bible it is, "makes the serpents in the wilderness of Rekam to tremble;'' but that thunder frightens them, I have not met with in any writer. (g) "parturire faciet", Pagninus, Montanus, Vatablus, Michaelis; "dolore parturientis afflicit", Piscator.

The thick woods, the woody souls in which, like some wild beasts, the varied passions of sins lurk, are cleared out by that word, which is “keener than any two-edged sword.”

The souls that were in the desert by yielding to faults are moved to words of repentance, so that leaving those faults they become the habitation of God.

The desert was the church that, at first, had no children. By the preaching of Christ, this wilderness “was shaken” and “came to labor and gave birth, and there was born in a single day an entire nation.” She who before was called the “wilderness of Cades,” the desert of holiness—inasmuch as she had been barren of virtues—begins “to bring forth stags” and send out in throngs holy people who kill the serpents on earth, contemptuous of their poisons. While they are running throughout the world proclaiming the gospel of Christ, “in his temple all say ‘Glory’ ” to God!

"The Voice of the Lord moving the wilderness" [Psalm 29:8]. The Voice of the Lord moving to the faith the Gentiles once "without hope, and without God in the world;" [Ephesians 2:12] where no prophet, no preacher of God's word, as it were, no man had dwelt. "And the Lord will move the desert of Cades." And then the Lord will cause the holy word of His Scriptures to be fully known, which was abandoned by the Jews who understood it not.

"The voice of the Lord dividing the flame." Here he recalls the benefit by which they were freed from an evil inflicted by God. In Num. 11, it is said that on account of the murmuring of the people, fire invaded part of the camp, and at the raising of Moses' hands the fire was extinguished. And this is what he says: "The voice," that is, the command, "of the Lord dividing," that is, destroying, "the flame of fire." Next he recalls the benefits that promote in good. And he sets forth three: first, the benefit of the multiplication of the people; second, the nourishment of the little ones; third, guidance through the desert. Jerome's text reads, "The voice of the Lord causing the desert to bring forth." It is read thus in Joshua: None of those who came out of Egypt and entered the desert entered the promised land, except Joshua and Caleb, as is clear from Num. 14. But all who entered it were born in the desert. And therefore he recalls this benefit, that the people were not extinguished. Hence he says, "The voice of the Lord causing to bring forth," that is, causing to give birth, "and especially the desert of Kadesh." Because as far as Moses' intention went, those leaving Egypt would immediately enter the promised land and come to Kadesh. Hence they sent scouts, and those scouts dissuaded them and they were afraid to enter. And on account of that sin, all died. And because from that point they gave up entering, all died in this desert. Or according to our text, "The voice of the Lord shaking the desert," that is, stirring to generation throughout the desert of Kadesh. "The voice of the Lord preparing the deer." Jerome has, "acting as midwife for the deer." The Hebrew has, "preparing the mules." Deer dwell in deserts. And because the children of Israel were in the desert for forty years, they are called deer: Ps. 17: "He made my feet like the feet of deer," because the women had the opportunity to give birth and to nurse. "And he will reveal the dense forests," or thickets, because he provided guidance through the pillar of fire by night and of cloud by day: Ps. 135: "He led his people through the desert." Mystically, in that he says "The voice of the Lord breaking," the gift of fortitude is signified. And here he sets forth the exclusion of the sin of concupiscence, when he says, "The voice of the Lord dividing the flame of fire," namely of concupiscence: Wis. 6: "The desire for wisdom will lead to the everlasting fire." And this nourishes other evils, concerning which 1 Jn. 2 says: "All that is in the world is either the concupiscence of the eyes," etc. And this consumes: Job 31: "It is a fire that devours to destruction." Basil explains it thus: "The voice of the Lord dividing," etc., because on the day of judgment, by divine power, fire will be divided, because burning without light will be in the fire enveloping the reprobate. Fire shining without burning will be for the glory of the elect. And what he says pertains to the gift of counsel. "The voice of the Lord shaking the desert." Here he sets forth the exclusion of a twofold unbelief: namely, of the Gentiles and of the Jews. As to the first, he says, "The voice of the Lord shaking the desert," that is, he stirred the nations to faith by converting them to it: Is. 54: "Many are the children of the desolate one" (that is, of the Gentile people) "more than of her who has a husband," that is, than of the synagogue. As to the second, he says, "The desert of Kadesh," which is interpreted as "holy of the law," because the Jews, sanctified through the lawgiver, will be converted at the end of the world: Is. 1: "Our land is desolate," etc. And this pertains to the gift of understanding. Next he recalls the benefit that pertains to promotion in good things. And first he sets forth the conferral of wisdom. Second, its act. He says therefore, "The voice of the Lord preparing the deer," that is, holy and perfect men; because just as deer repel venomous things, so the saints repel every sin; and just as deer pass through thorns without injury, so the saints pass through the vanity of the world without delight. Gen. 49: "Naphtali is a deer let loose, giving words of beauty." And these are prepared by God, not by themselves. And God himself "will reveal" to them "the dense things," that is, those things that are hidden from others: Mt. 11: "You have revealed them to little ones." And this pertains to the gift of wisdom. Next he concludes with thanksgiving for the aforesaid benefits, saying, "In his temple all will speak glory": Ps. 148: "Young men and maidens, old men with the younger, let them praise the name of the Lord." Another text has, "Everyone will speak or declare glory." It is true that each person has common gifts and also special ones. And for this special gift, each one will declare glory: Sir. 51: "To him who gives me justice, I will give glory."

Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions. (Psa 29:1-11) Give--or, "ascribe" (Deu 32:3). mighty--or, "sons of the mighty" (Psa 89:6). Heavenly beings, as angels.

the wilderness--especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.