Psalms 104
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Psalms 104
O LORD My God, Thou Art Very Great: The Works of Creation
1Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
Jamieson-Fausset-Brown
PSALM 104
Psa 104:1-35. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked.
1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.
PSALM 104
Psa 104:1-35. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked.
1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.
The Pulpit Commentary
Bless the Lord, O my soul (see the comment on Psa_103:1). O Lord my God, thou art very great. The keynote is struck at once. All the rest will be nothing but a development of this vast theme—God's greatness. Thou art clothed with honour and majesty; or "thou hast robed thyself in glory and grandeur" (Cheyne).
Bless the Lord, O my soul (see the comment on Psa_103:1). O Lord my God, thou art very great. The keynote is struck at once. All the rest will be nothing but a development of this vast theme—God's greatness. Thou art clothed with honour and majesty; or "thou hast robed thyself in glory and grandeur" (Cheyne).
2Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:
Jamieson-Fausset-Brown
2. light--is a figurative representation of the glory of the invisible God (Mt 17:2; 1Ti 6:16). Its use in this connection may refer to the first work of creation (Ge 1:3).
stretchest out the heavens--the visible heavens or sky which cover the earth as a curtain (Is 40:12).
2. light--is a figurative representation of the glory of the invisible God (Mt 17:2; 1Ti 6:16). Its use in this connection may refer to the first work of creation (Ge 1:3).
stretchest out the heavens--the visible heavens or sky which cover the earth as a curtain (Is 40:12).
The Pulpit Commentary
Who coverest thyself with light as with a garment. Light was the first thing created (Gen_1:3), before either the heaven (Gen_1:6-8) or the earth (Gen_1:9, Gen_1:10). In light God, the invisible, as it were, enshrouds himself, making it the image of his hidden glory. Who stretchest out the heavens like a curtain; or, "a canopy" (comp. Isa_40:22; Isa_42:5; Isa_44:25). The metaphor is taken from the stretching out or "spreading out" of a tent (see Isa_40:22).
Who coverest thyself with light as with a garment. Light was the first thing created (Gen_1:3), before either the heaven (Gen_1:6-8) or the earth (Gen_1:9, Gen_1:10). In light God, the invisible, as it were, enshrouds himself, making it the image of his hidden glory. Who stretchest out the heavens like a curtain; or, "a canopy" (comp. Isa_40:22; Isa_42:5; Isa_44:25). The metaphor is taken from the stretching out or "spreading out" of a tent (see Isa_40:22).
3Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
Jamieson-Fausset-Brown
3. in the waters--or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
walketh--or, "moveth" (compare Psa 18:10, 11; Am 9:6).
3. in the waters--or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
walketh--or, "moveth" (compare Psa 18:10, 11; Am 9:6).
The Pulpit Commentary
Who layeth the beams of his chambers in the waters. God forms himself an upper chamber, as a dwelling place, in "the waters that are above the firmament" (Gen_1:7), as a man builds himself an upper chamber with beams and rafters. Who maketh the clouds his chariot (comp. Isa_19:1, "Behold, the Lord rideth upon a thick cloud"). Who walketh upon the wings of the wind (comp. Psa_18:10). The anthropomorphism will be pardoned for the sake of the beauty of the imagery.
Who layeth the beams of his chambers in the waters. God forms himself an upper chamber, as a dwelling place, in "the waters that are above the firmament" (Gen_1:7), as a man builds himself an upper chamber with beams and rafters. Who maketh the clouds his chariot (comp. Isa_19:1, "Behold, the Lord rideth upon a thick cloud"). Who walketh upon the wings of the wind (comp. Psa_18:10). The anthropomorphism will be pardoned for the sake of the beauty of the imagery.
4Who maketh his angels spirits; his ministers a flaming fire:
Jamieson-Fausset-Brown
4. This is quoted by Paul (He 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.
spirits--literally, "winds."
flaming fire--(Psa 105:32) being here so called.
4. This is quoted by Paul (He 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.
spirits--literally, "winds."
flaming fire--(Psa 105:32) being here so called.
The Pulpit Commentary
Who maketh his angels spirits. Professor Cheyne renders, "Who maketh his messengers of winds;" and so (in substance) Jarchi, Aben. Ezra, Rosenmuller, Professor Alexander, and even Hengstenberg. The difficulty in adopting this rendering is that furnished by the application of the passage in Heb_1:7; but the arguments of Hengstenberg go far to meet that difficulty. It is to be noted that our Revisers, while admitting either rendering, have preferred that of Professor Cheyne. And his ministers a flaming fire; or, "his ministers of flame and fire."
Who maketh his angels spirits. Professor Cheyne renders, "Who maketh his messengers of winds;" and so (in substance) Jarchi, Aben. Ezra, Rosenmuller, Professor Alexander, and even Hengstenberg. The difficulty in adopting this rendering is that furnished by the application of the passage in Heb_1:7; but the arguments of Hengstenberg go far to meet that difficulty. It is to be noted that our Revisers, while admitting either rendering, have preferred that of Professor Cheyne. And his ministers a flaming fire; or, "his ministers of flame and fire."
5Who laid the foundations of the earth, that it should not be removed for ever.
Jamieson-Fausset-Brown
5. The earth is firmly fixed by His power.
5. The earth is firmly fixed by His power.
The Pulpit Commentary
Who laid the foundations of the earth; rather, as in the margin, who founded the earth upon her bases; i.e. fixed the earth in its place, on bases—not necessarily material bases—which keep it steadily where it is (comp. Job_26:7). That it should not be removed forever (comp. Psa_93:1).
Who laid the foundations of the earth; rather, as in the margin, who founded the earth upon her bases; i.e. fixed the earth in its place, on bases—not necessarily material bases—which keep it steadily where it is (comp. Job_26:7). That it should not be removed forever (comp. Psa_93:1).
6Thou coveredst it with the deep as with a garment: the waters stood above the mountains.
Jamieson-Fausset-Brown
6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
The Pulpit Commentary
Thou coveredst it with the deep, as with a garment (see Gen_1:9). A watery covering was spread at first over the whole earth, and enveloped it like a garment. The waters stood above the mountains. The highest inequalities of the land were concealed under the watery integument.
Thou coveredst it with the deep, as with a garment (see Gen_1:9). A watery covering was spread at first over the whole earth, and enveloped it like a garment. The waters stood above the mountains. The highest inequalities of the land were concealed under the watery integument.
7At thy rebuke they fled; at the voice of thy thunder they hasted away.
The Pulpit Commentary
At thy rebuke they fled. It required only a few words from God (Gen_1:9) for the whole surface of the earth to be changed. The waters "fled"—they shifted their place—removed from some portions of the earth's surface, and "gathered themselves together" into others, allowing the dry land to appear. Elevations and depressions of the land must have at the same time occurred. At the voice of thy thunder they hasted away (comp. Job_40:9, "Hast thou an arm like God, or canst thou thunder with a voice like his?"). The voice of God, especially when he speaks in "rebuke," is as thunder,
At thy rebuke they fled. It required only a few words from God (Gen_1:9) for the whole surface of the earth to be changed. The waters "fled"—they shifted their place—removed from some portions of the earth's surface, and "gathered themselves together" into others, allowing the dry land to appear. Elevations and depressions of the land must have at the same time occurred. At the voice of thy thunder they hasted away (comp. Job_40:9, "Hast thou an arm like God, or canst thou thunder with a voice like his?"). The voice of God, especially when he speaks in "rebuke," is as thunder,
8They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.
The Pulpit Commentary
They go up by the mountains; they go down by the valleys; rather, they went up mountains; they went down valleys. In the general commotion of the waters, as they "hasted away," sometimes vast waves swept over mountain tops, sometimes huge floods washed down the courses of valleys—a graphic description of the scene which no eye saw, but which the poet figures to himself—a turmoil and confusion beyond that even of the great Deluge itself (see Gen_7:17-19; Gen_8:1-3). Unto the place which thou hast (rather, hadst) founded for them. The ocean bed, which had, in intention, been already prepared to receive them.
They go up by the mountains; they go down by the valleys; rather, they went up mountains; they went down valleys. In the general commotion of the waters, as they "hasted away," sometimes vast waves swept over mountain tops, sometimes huge floods washed down the courses of valleys—a graphic description of the scene which no eye saw, but which the poet figures to himself—a turmoil and confusion beyond that even of the great Deluge itself (see Gen_7:17-19; Gen_8:1-3). Unto the place which thou hast (rather, hadst) founded for them. The ocean bed, which had, in intention, been already prepared to receive them.
9Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
The Pulpit Commentary
Thou hast set (or, didst set) a bound that they may not (rather, might not) pass over (comp. Job_38:10, Job_38:11; Jer_5:22). The Deluge is for the time beyond the ken of the poet, who is singing God's greatness in nature, and in the general laws under which he has placed it. Neither turn again to cover the earth. This law, once Broken by the miracle of the Deluge, was thenceforth made absolute and inviolable (Gen_9:15).
Thou hast set (or, didst set) a bound that they may not (rather, might not) pass over (comp. Job_38:10, Job_38:11; Jer_5:22). The Deluge is for the time beyond the ken of the poet, who is singing God's greatness in nature, and in the general laws under which he has placed it. Neither turn again to cover the earth. This law, once Broken by the miracle of the Deluge, was thenceforth made absolute and inviolable (Gen_9:15).
10He sendeth the springs into the valleys, which run among the hills.
Jamieson-Fausset-Brown
10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
The Pulpit Commentary
He sendeth the springs into the valleys; rather, into the water courses, or torrent beds—dry for the greater part of the year, but deriving life and beauty from the springs which, after rain has fallen, flow into them. Which run among the hills; literally, between the hills (i.e. the hill slopes on either side) they wend their way.
He sendeth the springs into the valleys; rather, into the water courses, or torrent beds—dry for the greater part of the year, but deriving life and beauty from the springs which, after rain has fallen, flow into them. Which run among the hills; literally, between the hills (i.e. the hill slopes on either side) they wend their way.
11They give drink to every beast of the field: the wild asses quench their thirst.
The Pulpit Commentary
They give drink to every beast of the field. God's mercy is "over all his works" (Psa_145:9). He careth for the whole animal creation (see Exo_20:10; Exo_23:19; Deu_25:4; Psa_104:27; Psa_145:15, Psa_145:16; Jon_4:11, etc.). The wild asses quench their thirst. Herodotus (4.192) says that wild asses are ἄποτοι—i.e. "do not drink" but modern travellers declare the contrary. They drink infrequently, and are so shy, that at such times they rarely fall under human observation.
They give drink to every beast of the field. God's mercy is "over all his works" (Psa_145:9). He careth for the whole animal creation (see Exo_20:10; Exo_23:19; Deu_25:4; Psa_104:27; Psa_145:15, Psa_145:16; Jon_4:11, etc.). The wild asses quench their thirst. Herodotus (4.192) says that wild asses are ἄποτοι—i.e. "do not drink" but modern travellers declare the contrary. They drink infrequently, and are so shy, that at such times they rarely fall under human observation.
12By them shall the fowls of the heaven have their habitation, which sing among the branches.
The Pulpit Commentary
By them; i.e. "by the springs" (see Psa_104:10). Shall the fowls of the heaven have their habitation. Birds need water as much as any other animals, and in dry tracts frequently congregate at the springs. Which sing (or, utter a voice) among the branches of the trees which in the East spring up wherever there is moisture.
By them; i.e. "by the springs" (see Psa_104:10). Shall the fowls of the heaven have their habitation. Birds need water as much as any other animals, and in dry tracts frequently congregate at the springs. Which sing (or, utter a voice) among the branches of the trees which in the East spring up wherever there is moisture.
13He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
The Pulpit Commentary
He (i.e. God) watereth the hills from his chambers (comp. Psa_104:3). The mountains themselves, even their highest tops, are not left dry. Where springs cannot reach, rain falls from God's "chambers" in the sky, and spreads equal refreshment. The earth is satisfied with the fruit of thy works. The whole earth—mountains, hills, plains, valleys—is thus "satisfied," i.e. sufficiently supplied with water, by the means which God has elaborated.
He (i.e. God) watereth the hills from his chambers (comp. Psa_104:3). The mountains themselves, even their highest tops, are not left dry. Where springs cannot reach, rain falls from God's "chambers" in the sky, and spreads equal refreshment. The earth is satisfied with the fruit of thy works. The whole earth—mountains, hills, plains, valleys—is thus "satisfied," i.e. sufficiently supplied with water, by the means which God has elaborated.
14He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;
Jamieson-Fausset-Brown
14-15. so that men and beasts are abundantly provided with food.
for the service--literally, "for the culture," &c., by which he secures the results.
oil ... shine--literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
strengtheneth ... heart--gives vigor to man (compare Jud 19:5).
14-15. so that men and beasts are abundantly provided with food.
for the service--literally, "for the culture," &c., by which he secures the results.
oil ... shine--literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
strengtheneth ... heart--gives vigor to man (compare Jud 19:5).
The Pulpit Commentary
He causeth the grass to grow for the cattle. The results of God's careful arrangements are now spoken of. In the first place, grass—fodder of every kind—is provided for the beasts on which man's life so greatly depends—a boon both to man and beast, of inestimable value. Next, there is brought forth herb for the service of man—i.e. for his direct service—vegetables and fruits for his food; spicy shrubs for his delectation; flax, papyrus, saffron, aloes, etc; for his use. That he may bring forth food out of the earth. That man himself may by his labour, by the cultivation of the natural products, obtain from the earth the food suitable to him.
He causeth the grass to grow for the cattle. The results of God's careful arrangements are now spoken of. In the first place, grass—fodder of every kind—is provided for the beasts on which man's life so greatly depends—a boon both to man and beast, of inestimable value. Next, there is brought forth herb for the service of man—i.e. for his direct service—vegetables and fruits for his food; spicy shrubs for his delectation; flax, papyrus, saffron, aloes, etc; for his use. That he may bring forth food out of the earth. That man himself may by his labour, by the cultivation of the natural products, obtain from the earth the food suitable to him.
15And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.
The Pulpit Commentary
And wine that maketh glad the heart of man. The food suitable to man consists, first, of wine, which gladdens his heart (comp. Jdg_9:13); secondly, of oil to make his face to shine, or give him a cheerful countenance; and thirdly, of bread, which strengtheneth man's heart, which is "the staff of life," and the main sustenance of the entire body. It was the glory of the promised land to produce in abundance these three essentials (Deu_8:8; Deu_11:14; 2Ki_18:32).
And wine that maketh glad the heart of man. The food suitable to man consists, first, of wine, which gladdens his heart (comp. Jdg_9:13); secondly, of oil to make his face to shine, or give him a cheerful countenance; and thirdly, of bread, which strengtheneth man's heart, which is "the staff of life," and the main sustenance of the entire body. It was the glory of the promised land to produce in abundance these three essentials (Deu_8:8; Deu_11:14; 2Ki_18:32).
16The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;
Jamieson-Fausset-Brown
16-19. God's care of even wild animals and uncultivated parts of the earth.
16-19. God's care of even wild animals and uncultivated parts of the earth.
The Pulpit Commentary
The trees of the Lord are full of sap; rather, are satisfied, or have their fill; i.e. drink in sufficiently God's rain, so that they grow up and flourish amazingly. Even the cedars of Lebanon (see Psa_29:5, Psa_29:6; Psa_92:11). These are particularized as the grandest of God's vegetable productions known to the psalmist (comp. Jdg_9:15; 1Ki_4:33; 2Ki_14:19; Isa_2:13; Eze_31:3). Which he hath planted (comp. Num_24:6).
The trees of the Lord are full of sap; rather, are satisfied, or have their fill; i.e. drink in sufficiently God's rain, so that they grow up and flourish amazingly. Even the cedars of Lebanon (see Psa_29:5, Psa_29:6; Psa_92:11). These are particularized as the grandest of God's vegetable productions known to the psalmist (comp. Jdg_9:15; 1Ki_4:33; 2Ki_14:19; Isa_2:13; Eze_31:3). Which he hath planted (comp. Num_24:6).
17Where the birds make their nests: as for the stork, the fir trees are her house.
The Pulpit Commentary
Wherein the birds make their nests (comp. above, Psa_104:10). As for the stork, the fir trees are her house. Again, God's care for the animal creation is in the psalmist's mind. As the grass is "caused to grow for the cattle" (Psa_104:14), so trees—even the grandest—are partly intended for the birds.
Wherein the birds make their nests (comp. above, Psa_104:10). As for the stork, the fir trees are her house. Again, God's care for the animal creation is in the psalmist's mind. As the grass is "caused to grow for the cattle" (Psa_104:14), so trees—even the grandest—are partly intended for the birds.
18The high hills are a refuge for the wild goats; and the rocks for the conies.
The Pulpit Commentary
The high hills are a refuge for the wild goats. Even the desolate ranges of the higher mountains are designed by God for the good of his creatures. They furnish a refuge for the ibex, or wild goat, when the hunter presses ca him; and, if they cannot give him food, give him safety. And the rocks for the conies; rather, for the marmots. Marmots still inhabit Palestine, though they are rarely seen; "conies," i.e. rabbits do not. The marmots are "a feeble folk, that make their houses in the rocks" (Pro_30:26).
The high hills are a refuge for the wild goats. Even the desolate ranges of the higher mountains are designed by God for the good of his creatures. They furnish a refuge for the ibex, or wild goat, when the hunter presses ca him; and, if they cannot give him food, give him safety. And the rocks for the conies; rather, for the marmots. Marmots still inhabit Palestine, though they are rarely seen; "conies," i.e. rabbits do not. The marmots are "a feeble folk, that make their houses in the rocks" (Pro_30:26).
19He appointed the moon for seasons: the sun knoweth his going down.
The Pulpit Commentary
He appointed the moon for seasons (comp. Gen_1:14). The Jewish festivals depended greatly on the moon, the Passover being celebrated at the time of the full moon of the first month (Exo_12:6), and the other festivals depending mostly on the Passover. And the sun knoweth his going down. Observes the laws, that is to say, appointed for him.
Psa_104:20, Psa_104:21
Thou makest darkness, and it is night. The mention of the moon and sun introduces a picture of night (Psa_104:20, Psa_104:21) and a picture of the day (Psa_104:22, Psa_104:23). The day draws in—darkness descends—night is come. At once there is a stir in the animal world. Man has gone to his rest; but the time is arrived wherein all the beasts of the forest do creep forth. The primeval jungle is alive with motion and sound. All the animals are on the alert. seeking their prey. The young lions are heard above all; they roar after their prey, and seek their meat from God. The awful sound of their hungry roar drowns almost all other sounds, and shakes with terror the hearts of those that hear. Suddenly, however, night turns into day—
Psa_104:22, Psa_104:23
The sun ariseth. Bright beams of light flame up the eastern sky; and earth basks in the sun's smile. But it is a signal to the lions and the other wild beasts to withdraw. They gather themselves together, and lay them down in their dens. Hiding themselves from the eye of day, and retreating into places where they are safe. Then it is the turn of humanity to reappear. Humanity wakes up; and man goeth forth auto his work and to his labour uutil the evening; i.e. man proceeds to his appointed task, which is "work"—once a curse (Gen_3:17-19), now a blessing (Eph_4:28).
He appointed the moon for seasons (comp. Gen_1:14). The Jewish festivals depended greatly on the moon, the Passover being celebrated at the time of the full moon of the first month (Exo_12:6), and the other festivals depending mostly on the Passover. And the sun knoweth his going down. Observes the laws, that is to say, appointed for him.
Psa_104:20, Psa_104:21
Thou makest darkness, and it is night. The mention of the moon and sun introduces a picture of night (Psa_104:20, Psa_104:21) and a picture of the day (Psa_104:22, Psa_104:23). The day draws in—darkness descends—night is come. At once there is a stir in the animal world. Man has gone to his rest; but the time is arrived wherein all the beasts of the forest do creep forth. The primeval jungle is alive with motion and sound. All the animals are on the alert. seeking their prey. The young lions are heard above all; they roar after their prey, and seek their meat from God. The awful sound of their hungry roar drowns almost all other sounds, and shakes with terror the hearts of those that hear. Suddenly, however, night turns into day—
Psa_104:22, Psa_104:23
The sun ariseth. Bright beams of light flame up the eastern sky; and earth basks in the sun's smile. But it is a signal to the lions and the other wild beasts to withdraw. They gather themselves together, and lay them down in their dens. Hiding themselves from the eye of day, and retreating into places where they are safe. Then it is the turn of humanity to reappear. Humanity wakes up; and man goeth forth auto his work and to his labour uutil the evening; i.e. man proceeds to his appointed task, which is "work"—once a curse (Gen_3:17-19), now a blessing (Eph_4:28).
20Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.
Jamieson-Fausset-Brown
20-23. He provides and adapts to man's wants the appointed times and seasons.
20-23. He provides and adapts to man's wants the appointed times and seasons.
21The young lions roar after their prey, and seek their meat from God.
22The sun ariseth, they gather themselves together, and lay them down in their dens.
23Man goeth forth unto his work and to his labour until the evening.
24O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
Jamieson-Fausset-Brown
24-26. From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
24-26. From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
The Pulpit Commentary
O Lord, how manifold are thy works! This is a parenthetic ejaculation, from which the psalmist cannot refrain, as he contemplates creation so far. It breaks the continuity of his description (Psa_104:2-32), but not unpleasingly. In wisdom hast thou made them all (comp. Pro_3:19, "The Lord by wisdom hath founded the earth; by understanding hath he established the heavens"). (On the "wisdom" of God, as shown in creation, see the whole series of 'Bridgewater Treatises.') The earth is full of thy riches; or possessions (comp. Psa_105:21). "The earth is the Lord's, and the fulness thereof" (Psa_24:1). Creation gives the right of ownership.
O Lord, how manifold are thy works! This is a parenthetic ejaculation, from which the psalmist cannot refrain, as he contemplates creation so far. It breaks the continuity of his description (Psa_104:2-32), but not unpleasingly. In wisdom hast thou made them all (comp. Pro_3:19, "The Lord by wisdom hath founded the earth; by understanding hath he established the heavens"). (On the "wisdom" of God, as shown in creation, see the whole series of 'Bridgewater Treatises.') The earth is full of thy riches; or possessions (comp. Psa_105:21). "The earth is the Lord's, and the fulness thereof" (Psa_24:1). Creation gives the right of ownership.
25So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.
The Pulpit Commentary
So is this great and wide sea; rather, yonder sea too (is thy work), so great and wide stretching. Wherein are things creeping (rather, moving things) innumerable. The abundant life of the sea, even in its depths, is the admiration of all naturalists. Tens of thousands of microscopic shells have been brought to light by the dredger's labours almost everywhere. Both small and great beasts. Microscopic shellfish on the one hand; seals, walruses, sharks, whales, on the other.
So is this great and wide sea; rather, yonder sea too (is thy work), so great and wide stretching. Wherein are things creeping (rather, moving things) innumerable. The abundant life of the sea, even in its depths, is the admiration of all naturalists. Tens of thousands of microscopic shells have been brought to light by the dredger's labours almost everywhere. Both small and great beasts. Microscopic shellfish on the one hand; seals, walruses, sharks, whales, on the other.
26There go the ships: there is that leviathan, whom thou hast made to play therein.
The Pulpit Commentary
There go the ships. These may seem out of place among the works of God. But are they not his, in a certain sense? Did he not contemplate them when he made the sea, and make it to some extent for them? And did he not give men wisdom to invent and perfect them? There is that leviathan. "Leviathan" is here probably the whale, which may in early times have frequented the Mediterranean. Which thou hast made to play therein; or, to play with him. So the LXX. (ἐμπαίζειν αὐτῷ); and, among moderns, Ewald, Hitzig, Olshausen, Kay, Cheyne, and our Revisers. The anthropomorphism is not beyond that of other passages.
There go the ships. These may seem out of place among the works of God. But are they not his, in a certain sense? Did he not contemplate them when he made the sea, and make it to some extent for them? And did he not give men wisdom to invent and perfect them? There is that leviathan. "Leviathan" is here probably the whale, which may in early times have frequented the Mediterranean. Which thou hast made to play therein; or, to play with him. So the LXX. (ἐμπαίζειν αὐτῷ); and, among moderns, Ewald, Hitzig, Olshausen, Kay, Cheyne, and our Revisers. The anthropomorphism is not beyond that of other passages.
27These wait all upon thee; that thou mayest give them their meat in due season.
Jamieson-Fausset-Brown
27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (Psa 13:1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.
27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (Psa 13:1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.
The Pulpit Commentary
These wait all upon thee; that thou mayest give them their meat in due season (see Psa_104:14, Psa_104:23). As cattle have "grass," and lions "meat," from God, so every kind of animal receives from the same source its proper food.
These wait all upon thee; that thou mayest give them their meat in due season (see Psa_104:14, Psa_104:23). As cattle have "grass," and lions "meat," from God, so every kind of animal receives from the same source its proper food.
28That thou givest them they gather: thou openest thine hand, they are filled with good.
The Pulpit Commentary
That thou givest them they gather; literally, thou givest to them; they gather. Thou openest thine hand, they are filled with good; or, "are satisfied with good" (Kay, Revised Version).
That thou givest them they gather; literally, thou givest to them; they gather. Thou openest thine hand, they are filled with good; or, "are satisfied with good" (Kay, Revised Version).
29Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
The Pulpit Commentary
Thou hidest thy face, they are troubled. If God withdraws the light of his countenance from any living thing, instantly it feels the loss. It is "troubled," cast down, confounded (comp. Psa_30:7). Thou takest away their breath, they die. As the living things have life from God, so they have death from him. Not one of them perishes but he knows it, and causes it or allows it (see Mat_10:29). And return to their dust. Return, i.e; to the dead matter out of which they were created.
Thou hidest thy face, they are troubled. If God withdraws the light of his countenance from any living thing, instantly it feels the loss. It is "troubled," cast down, confounded (comp. Psa_30:7). Thou takest away their breath, they die. As the living things have life from God, so they have death from him. Not one of them perishes but he knows it, and causes it or allows it (see Mat_10:29). And return to their dust. Return, i.e; to the dead matter out of which they were created.
30Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
The Pulpit Commentary
Thou sendest forth thy spirit; or, thy breath. As God "breathed into man's nostrils the breath of life" (Gen_2:7), so it is an effluence from him that gives life to every living thing. They are created: and thou renewest the face of the earth. As after the Deluge (see Gen_7:4; Gen_8:17).
Thou sendest forth thy spirit; or, thy breath. As God "breathed into man's nostrils the breath of life" (Gen_2:7), so it is an effluence from him that gives life to every living thing. They are created: and thou renewest the face of the earth. As after the Deluge (see Gen_7:4; Gen_8:17).
31The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
Jamieson-Fausset-Brown
31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (Psa 147:1).
31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (Psa 147:1).
The Pulpit Commentary
The glory of the Lord shall endure forever; rather, let the glory of the Lord, etc. The psalmist prays that there may be no further interruption of the glorious course of nature besides the Deluge, which has come into his thoughts in connection with the destruction of animal life (Psa_104:29). Henceforward he trusts and prays that the Lord shall rejoice in his works, and not again repent him that he has made them (Gen_6:7).
The glory of the Lord shall endure forever; rather, let the glory of the Lord, etc. The psalmist prays that there may be no further interruption of the glorious course of nature besides the Deluge, which has come into his thoughts in connection with the destruction of animal life (Psa_104:29). Henceforward he trusts and prays that the Lord shall rejoice in his works, and not again repent him that he has made them (Gen_6:7).
32He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
The Pulpit Commentary
He looketh on the earth, and it trembleth (comp. Psa_18:7; Psa_114:7). The earth "trembles," as knowing that it can be destroyed at any moment. He toucheth the hills, and they smoke; or, the mountains—the strongest portions of the earth (Psa_36:6; Psa_65:6)—"smoke" when he touches them (see Exo_19:18; Deu_4:11; Psa_144:5).
He looketh on the earth, and it trembleth (comp. Psa_18:7; Psa_114:7). The earth "trembles," as knowing that it can be destroyed at any moment. He toucheth the hills, and they smoke; or, the mountains—the strongest portions of the earth (Psa_36:6; Psa_65:6)—"smoke" when he touches them (see Exo_19:18; Deu_4:11; Psa_144:5).
33I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.
The Pulpit Commentary
The peroration (like the opening) is simple praise of God himself, considered in himself. All his life the psalmist will praise God (Psa_104:33)—his soul shall praise him (Psa_104:35), he will be glad in him (Psa_104:34); finally, he calls upon all men to join in his praise (Psa_104:35, last clause).
I will sing unto the Lord as long as I live (comp. Psa_63:4; Psa_146:2): I will sing praise to my God while I have my being. An echo of the preceding hemistich.
The peroration (like the opening) is simple praise of God himself, considered in himself. All his life the psalmist will praise God (Psa_104:33)—his soul shall praise him (Psa_104:35), he will be glad in him (Psa_104:34); finally, he calls upon all men to join in his praise (Psa_104:35, last clause).
I will sing unto the Lord as long as I live (comp. Psa_63:4; Psa_146:2): I will sing praise to my God while I have my being. An echo of the preceding hemistich.
34My meditation of him shall be sweet: I will be glad in the LORD.
The Pulpit Commentary
My meditation of him shall be sweet; rather, may my meditation be pleasing to him! (Kay, Cheyne, Revised Version). I be glad in the Lord (comp. Psa_32:11; Psa_33:1, etc.). Rejoicing in the Lord is a form of praising him.
My meditation of him shall be sweet; rather, may my meditation be pleasing to him! (Kay, Cheyne, Revised Version). I be glad in the Lord (comp. Psa_32:11; Psa_33:1, etc.). Rejoicing in the Lord is a form of praising him.
35Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Jamieson-Fausset-Brown
35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.
Praise ye the Lord--The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.
35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.
Praise ye the Lord--The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.
The Pulpit Commentary
Let the sinners be consumed out of the earth; i.e. "Let the great blot upon creation—sin and sinners—exist no more. Let the harmony upon the earth be complete, by the elimination of this "one jarring string." And let the wicked be no more. Repetition for the sake of emphasis. Bless thou the Lord, O my soul. Then, when this blot is removed, when the trials of the godly, from the persecutions and vexations of sinners, are over, it will be the part of my soul, with greater heartiness than ever, to "bless the Lord." Praise ye the Lord. Then, too, all mankind may well be called upon to join in a chorus of praise and blessing, and to sing, as saints and angels sing in the courts of heaven, "Hallelujah!" (Rev_19:1, Rev_19:3, Rev_19:4, Rev_19:6).
Let the sinners be consumed out of the earth; i.e. "Let the great blot upon creation—sin and sinners—exist no more. Let the harmony upon the earth be complete, by the elimination of this "one jarring string." And let the wicked be no more. Repetition for the sake of emphasis. Bless thou the Lord, O my soul. Then, when this blot is removed, when the trials of the godly, from the persecutions and vexations of sinners, are over, it will be the part of my soul, with greater heartiness than ever, to "bless the Lord." Praise ye the Lord. Then, too, all mankind may well be called upon to join in a chorus of praise and blessing, and to sing, as saints and angels sing in the courts of heaven, "Hallelujah!" (Rev_19:1, Rev_19:3, Rev_19:4, Rev_19:6).
THE HOLY BIBLE
Psalms
Chapter 104
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105