Text -- Psalms 104:16-35 (NET)

104:16 The trees of the Lord receive all the rain they need, the cedars of Lebanon which he planted, 104:17 where the birds make nests, near the evergreens in which the herons live. 104:18 The wild goats live in the high mountains; the rock badgers find safety in the cliffs. 104:19 He made the moon to mark the months, and the sun sets according to a regular schedule. 104:20 You make it dark and night comes, during which all the beasts of the forest prowl around. 104:21 The lions roar for prey, seeking their food from God. 104:22 When the sun rises, they withdraw and sleep in their dens. 104:23 Men then go out to do their work, and labor away until evening. 104:24 How many living things you have made, O Lord! You have exhibited great skill in making all of them; the earth is full of the living things you have made. 104:25 Over here is the deep, wide sea, which teems with innumerable swimming creatures, living things both small and large. 104:26 The ships travel there, and over here swims the whale you made to play in it. 104:27 All of your creatures wait for you to provide them with food on a regular basis. 104:28 You give food to them and they receive it; you open your hand and they are filled with food. 104:29 When you ignore them, they panic. When you take away their life’s breath, they die and return to dust. 104:30 When you send your life-giving breath, they are created, and you replenish the surface of the ground. 104:31 May the splendor of the Lord endure! May the Lord find pleasure in the living things he has made! 104:32 He looks down on the earth and it shakes; he touches the mountains and they start to smolder. 104:33 I will sing to the Lord as long as I live; I will sing praise to my God as long as I exist! 104:34 May my thoughts be pleasing to him! I will rejoice in the Lord. 104:35 May sinners disappear from the earth, and the wicked vanish! Praise the Lord, O my soul! Praise the Lord!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 104:16

Which come up, and thrive not by man's industry, but merely by the care of God's providence.

Wesley: Psa 104:19

To distinguish the times, the seasons of divers natural events, as of the ebbing and flowing of waters, and other seasons for sacred and civil affairs, which were commonly regulated by the moon.

Wesley: Psa 104:20

Which succeeds the light by virtue of thy decree.

Wesley: Psa 104:21

They roar when they come within sight of their prey.

Wesley: Psa 104:21

Their roaring is a kind of natural prayer to God, for relief.

Wesley: Psa 104:25

This word is common to all creatures that move without feet.

Wesley: Psa 104:26

The whale.

Wesley: Psa 104:26

Who being of such a vast strength and absolute dominion in the sea, tumbles in it with great security, and sports himself with other creatures.

Wesley: Psa 104:29

Withdrawest the care of thy providence.

Wesley: Psa 104:30

That quickening power of God, by which he produces life in the creatures from time to time. For he speaks not here of the first creation, but of the continued production of living creatures.

Wesley: Psa 104:30

Other living creatures are produced; the word created being taken in its largest sense for the production of things by second causes.

Wesley: Psa 104:30

And thus by thy wise and wonderful providence thou preservest the succession of living creatures.

Wesley: Psa 104:31

Thus God advances the glory of his wisdom and power and goodness, in upholding the works of his hands from generation to generation, and he takes pleasure in the preservation of his works, as also in his reflection upon these works of his providence.

Wesley: Psa 104:32

This is a farther illustration of God's powerful providence: as when he affords his favour to creatures, they live and thrive, so on the contrary, one angry look or touch of his upon the hills or earth, makes them tremble and smoke, as Sinai did when God appeared in it.

Wesley: Psa 104:35

Heb. Hallelujah. This is the first time that this word occurs. And it comes in here on occasion of the destruction of the wicked. And the last time it occurs, Rev 19:1, Rev 19:3-4, Rev 19:6, it is on a like occasion, the destruction of Babylon.

JFB: Psa 104:16-19

God's care of even wild animals and uncultivated parts of the earth.

JFB: Psa 104:20-23

He provides and adapts to man's wants the appointed times and seasons.

JFB: Psa 104:24-26

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

JFB: Psa 104:26

(Job 40:20) heightens the estimate of the sea's greatness, and of His power who gives such a place for sport to one of His creatures.

JFB: Psa 104:27-30

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.

JFB: Psa 104:31-34

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).

JFB: Psa 104:35

Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.

JFB: Psa 104:35

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.

Clarke: Psa 104:16

The trees of the Lord are full of sap - ישבעו yisbeu , "are saturated.

Clarke: Psa 104:16

The cedars of Lebanon - God’ s providence not only extends to then and cattle, but also to the trees of the field and forest. Many of these are not only sustained, but planted by his providence. Who ever planted the seeds of the cedars of Lebanon, or of the thousands of woods and forests on the globe? God himself sowed those seeds, and they have sprung up and flourished without the care of man.

Clarke: Psa 104:17

Where the birds make their nests - צפרים tsipporim signifies swallows, sparrows, and small birds in general; here opposed to the חסידה chasidah or stork. Perhaps the heron may be understood, which is said to be the first of all birds to build her nest, and she builds it on the very highest trees. The general meaning is, that God has provided shelter and support for the greatest and smallest birds; they are all objects of his providential regard.

Clarke: Psa 104:18

The high hills are a refuge - The barren tops of the highest hills, and the craggy abrupt precipices of the most stupendous rocks, are not without their uses: they afford protection, refuge, and food, for creatures whose dispositions and habits are suited to such places; and thus no part of the creation is useless. The creatures who are their inhabitants are necessary links in the great chain of animated beings, and show the wisdom and providence of God

For a description of the covey, see Lev 11:5. The יעל yael , translated here the wild goat, is no doubt a creature of the stag or deer kind; the ibex, chamois, antelope, etc.

Clarke: Psa 104:19

He appointed the moon for seasons - The heathens thought that the sun and moon were gods, and worshipped them as such. The psalmist shows, 1. That they are creatures dependent on God for their being and continuance; and, 2. That they were made for the use of man. See what has been said on these luminaries in the notes on Gen 1:14-16 (note).

Clarke: Psa 104:20

Thou makest darkness - It is not the design of God that there should be either constant darkness or constant light. That man may labor, he gives him, by means of the sun, the light of the day; and that he may rest from his labor, and get his strength recruited, he gives him night, and comparative darkness. And as it would not be convenient for man and the wild beasts of the forest to collect their food at the same time, he has given the night to them as the proper time to procure their prey, and the day to rest in. When Man labors, They rest; when Man rests, They labor.

Clarke: Psa 104:21

The young lions roar after their prey - It is said of the lion, that his roaring is so terrible as to astonish and quite unnerve the beast which he pursues; so that, though fleeter than himself, it falls down and becomes an easy prey.

Clarke: Psa 104:22

The sun ariseth - The dawn of day is the warning for man to arise and betake himself to his work; and is the warning to them to retire to their dens.

Clarke: Psa 104:24

O Lord, how manifold are thy works - In this verse there are three propositions

1.    The works of the Lord are multitudinous and varied

2.    They are so constructed as to show the most consummate wisdom in their design, and in the end for which they are formed

3.    They are all God’ s property, and should be used only in reference to the end for which they were created

All abuse and waste of God’ s creatures are spoil and robbery on the property of the Creator. On this verse Mr. Ray has published an excellent work, entitled, "The Wisdom of God in the Creation,"which the reader will do well, not only to consult, but carefully to read over and study.

Clarke: Psa 104:25

This great and wide sea - The original is very emphatic: זה הים גדול ורחב ידים zeh haiyam gadol urechab yadayim , "This very sea, great and extensive of hands."Its waters, like arms, encompassing all the terrene parts of the globe. I suppose the psalmist was within sight of the Mediterranean when he wrote these words.

Clarke: Psa 104:26

There go the ships - By means of navigation, countries the most remote are connected, and all the inhabitants of the earth become known to each other. He appears at this time to have seen the ships under sail

Clarke: Psa 104:26

That leviathan - This may mean the whale, or any of the large marine animals. The Septuagint and Vulgate call it dragon. Sometimes the crocodile is intended by the original word

Clarke: Psa 104:26

To play therein - Dreadful and tempestuous as the sea may appear, and uncontrollable in its billows and surges, it is only the field of sport, the play-ground, the bowling-green to those huge marine monsters.

Clarke: Psa 104:27

These wait all upon thee - The innumerable fry of the smaller aquatic animals, as well as whales, dolphins, porpoises, and sharks, all have their meat from God. He has in his gracious providence furnished that sort of food which is suitable to all. And this provision is various; not only for every kind of fish does God provide food, but a different kind of aliment for each in its different periods of growth. Here are displayed the goodness and infinitely varied providence of God: "He giveth them their meat in due season."

Clarke: Psa 104:28

That thou givest them they gather - All creatures are formed with such and such digestive organs, and the food proper for them is provided. Infinitely varied as are living creatures in their habits and internal economy, so are the aliments which God has caused the air, the earth, and the waters to produce

Clarke: Psa 104:28

Thou openest thine hand - An allusion to the act of scattering grain among fowls.

Clarke: Psa 104:29

Thou hidest thy face - If thou bring dearth or famine on the land, contagion in the air, or any destruction on the provision made by the waters, then beasts, fowl, and fish die, and are dissolved.

Clarke: Psa 104:30

Thou sendest forth thy spirit, they are created - יבראון yibbareun , "They are created again.

Clarke: Psa 104:30

And thou renewest the face of the earth - Do not these words plainly imply a resurrection of the bodies which have died, been dissolved, or turned to dust? And is not the brute creation principally intended here? Is it not on this account it is said, Psa 104:31, "the glory of the Lord shall endure for ever, ( לעולם leolam ),"to be manifest in those times which are secret, when Jehovah himself shall rejoice in his works; when the brute creation shall be delivered from the bondage of its corruption? See the notes on Rom 8:19-23 (note).

Clarke: Psa 104:32

He looketh on the earth - Even the look of God terrifies all created nature

Clarke: Psa 104:32

He toucheth the hills - So easy is it for God to burn up the earth and the worlds thereof, that even his touch kindles the mountains into flames! See Etna, Vesuvius, Stromboli, etc.; these are ignited by the touch of God. How majestic are these figures

The renewal of the earth, and re-creation of deceased animals, shall take place when he shall shake terribly the heavens and the earth; when they shall be wrapped together as a scroll, and the earth and its works be dissolved, that is, after the general convulsion and conflagration of the world.

Clarke: Psa 104:33

I will sing unto the Lord - The psalmist exulting in the glorious prospect of the renovation of all things, breaks out in triumphant anticipation of the great event, and says, I will sing unto the Lord בחיי bechaiyai , with my lives, the life that I now have, and the life that I shall have hereafter

Clarke: Psa 104:33

I will sing praise to my God - בעודי beodi , "in my eternity;"my going on, my endless progression. What astonishing ideas! But then, how shall this great work be brought about? and how shall the new earth be inhabited with righteous spirits only? The answer is,

Clarke: Psa 104:35

Let the sinners be consumed out of the earth, and let the wicked be no more - Or, He shall consume the wicked and ungodly, till no more of them be found. Then the wicked shall be turned into hell, with all the nations that forget God. No wonder, with these prospects before his eyes, he cries out, "Bless Jehovah, O my soul! Hallelujah!"And ye that hear of these things, bless the Lord also

Calvin: Psa 104:16

16.The trees of Jehovah shall be satiated The Psalmist again treats of God’s general providence in cherishing all the parts of the world. In the first place, he asserts, that by the watering of which he had spoken the trees are satiated, or filled with sap, that thus flourishing they may be a place of abode to the birds. He next declares, that the wild deer and conies have also their places of shelter, to show that no part of the world is forgotten by Him, who is the best of fathers, and that no creature is excluded from his care. The transition which the prophet makes from men to trees is as if he had said, It is not to be wondered at, if God so bountifully nourishes men who are created after his own image, since he does not grudge to extend his care even to trees. By the trees of the Lord, is meant those which are high and of surpassing beauty; for God’s blessing is more conspicuous in them. It seems scarcely possible for any juice of the earth to reach so great a height, and yet they renew their foliage every year.

Calvin: Psa 104:19

19.He hath appointed the moon to distinguish seasons The Psalmist now comes to another commendation of God’s providence as manifested in the beautiful arrangement by which the course of the sun and moon alternately succeeds each other; for the diversity in their mutual changes is so far from producing confusion, that all must easily perceive the impossibility of finding any better method of distinguishing time. When it is said, that the moon was appointed to distinguish seasons, interpreters agree that this is to be understood of the ordinary and appointed feasts. The Hebrews having been accustomed to compute their months by the moon, this served for regulating their festival days and assemblies, both sacred and political. ¹⁹⁴ The prophet, I have no doubt, by the figure synecdoche, puts a part for the whole, intimating, that the moon not only distinguishes the days from the nights, but likewise marks out the festival days, measures years and months, and, in fine, answers many useful purposes, inasmuch as the distinction of times is taken from her course. As to the sentence, The sun knoweth his going down, I understand it not only of his daily circuit, but as also denoting that by gradually approaching nearer us at one time, and receding farther from us at another, he knows how to regulate his movements by which to make summer, winter, spring, and autumn. It is farther stated, that the beasts of the forest creep forth during the night, because they go out of their dens with fear. Some translate the verb רמש , ramas, to walk; but its proper signification which I have given is not unsuitable; for although hunger often drives wild beasts into fury, yet they watch for the darkness of the night, that they may move abroad from their hiding-places, and on account of this fearfulness they are said to creep forth.

Calvin: Psa 104:21

21. The lions roar after their prey Although lions, if hunger compels them, go forth from their dens and roar even at noon-day, yet the prophet describes what is most usually the case. He therefore says, that lions do not venture to go abroad during the daytime, but that, trusting to the darkness of the night, they then sally forth in quest of their prey. Herein is manifested the wonderful providence of God, that a beast so dreadful confines itself within its den, that men may walk abroad with the greater freedom. And if lions sometimes range with greater liberty, this is to be imputed to the fall of Adam, which has deprived men of their dominion over the wild beasts. There are, however, still some remains of the original blessing conferred by God on men, inasmuch as he holds in check so many wild beasts by the light of day, as if by iron cages or chains. The expression, They seek their food from God, is not to be understood of their casting themselves upon the care of God, as if they acknowledged him to be their foster-father, but it points out the fact itself, that God in a wonderful manner provides food for such ravenous beasts.

Calvin: Psa 104:22

22.The sun shall rise The Psalmist continues to prosecute the same subject, showing that God so distributes the successions of time, as that the day belongs properly to man. Did not God put a restraint upon so many wild beasts which are hostile to us, the human race would soon become extinct. As wild beasts since the fall of man may seem to be born to do us hurt, and to rend and tear in pieces all whom they meet with, this savage cruelty must be kept under check by the providence of God. And in order to keep them shut up within their dens, the only means which he employs is to inspire them with terror, simply by the light of the sun. This instance of divine goodness, the prophet commends the more on account of its necessity; for were it otherwise, men would have no liberty to go forth to engage in the labors and business of life. Man being thus protected by the light against the violence and injuries of wild beasts, in this is to be seen the unparalleled goodness of God, who in so fatherly a manner has provided for his convenience and welfare.

Calvin: Psa 104:24

24.O Jehovah! how magnificent are thy works The prophet does not make a full enumeration of the works of God, which would be an endless task, but only touches upon certain particulars, that every one may be led from the consideration of them to reflect the more attentively on that wisdom by which God governs the whole world, and every particular part of it. Accordingly, breaking off his description, he exclaims with admiration, — How greatly to be praised are thy works! even as we then only ascribe to God due honor when seized with astonishment, we acknowledge that our tongues and all our senses fail us in doing justice to so great a subject. If a small portion of the works of God make us amazed, how inadequate are our feeble minds to comprehend the whole extent of them! In the first place, it is said, that God has made all things in wisdom, and then it is added, that the earth is full of his riches The mention of wisdom only is not intended to exclude the divine power, but the meaning is, that there is nothing in the world confused, — that, so far from this, the vast variety of things mixed together in it are arranged with the greatest wisdom, so as to render it impossible for any thing to be added, abstracted, or improved. This commendation is set in opposition to the unhallowed imaginations, which often creep upon us when we are unable to discover the designs of God in his works, as if indeed he were subject to folly like ourselves, so as to be forced to bear the reprehension of those who are blind in the consideration of his works. The prophet also, by the same eulogium, reproves the madness of those who dream, that the world has been brought into its present form by chance, as Epicurus raved about the elements being composed of atoms. As it is an imagination more than irrational to suppose, that a fabric so elegant, and of such surpassing embellishment, was put together by the fortuitous concourse of atoms, the prophet here bids us attend more carefully to the wisdom of God, and to that wonderful skill which shines forth in the whole government of the world. Under riches are comprehended the goodness and beneficence of God; for it is not on his own account that he has so richly replenished the earth but on ours, that nothing which contributes to our advantage may be wanting. We ought to know that the earth does not possess such fruitfulness and riches of itself, but solely by the blessing of God, who makes it the means of administering to us his bounty.

Calvin: Psa 104:25

25.Great is this sea, and wide in extent After having treated of the evidences which the earth affords of the glory of God, the prophet goes down into the sea, and teaches us that it is a new mirror in which may be beheld the divine power and wisdom. Although the sea were not inhabited by fishes, yet the mere view of its vastness would excite our wonder, especially when at one time it swells with the winds and tempests, while at another it is calm and unruffled. Again, although navigation is an art which has been acquired by the skill of men, yet it depends on the providence of God, who has granted to men a passage through the mighty deep. But the abundance and variety of fishes enhance in no small degree the glory of God in the sea. Of these the Psalmist celebrates especially the leviathan or the whale ¹⁹⁶ because this animal, though there were no more, presents to our view a sufficient, yea, more than a sufficient, proof of the dreadful power of God, and for the same reason, we have a lengthened account of it in the book of Job. As its movements not only throw the sea into great agitation, but also strike with alarm the hearts of men, the prophet, by the word sport, intimates that these its movements are only sport in respect of God; as if he had said, The sea is given to the leviathans, as a field in which to exercise themselves.

Calvin: Psa 104:27

27.All these wait upon thee The prophet here again describes God as acting the part of the master of a household, and a foster-father towards all sorts of living creatures, by providing liberally for them. He had said before, that God made food to grow on the mountains for the support of cattle, and that sustenance is ministered to the very lions by the hand of the same God, although they live upon prey. Now he amplifies this wonder of the divine beneficence by an additional circumstance. While the different species of living creatures are almost innumerable, and the number in each species is so great, there is yet not one of them which does not stand in need of daily food. The meaning then of the expression, All things wait upon thee, is, that they could not continue in existence even for a few days, unless God were to supply their daily need, and to nourish each of them in particular. We thus see why there is so great a diversity of fruits; for God assigns and appoints to each species of living creatures the food suitable and proper for them. The brute beasts are not indeed endued with reason and judgment to seek the supply of their wants from God, but stooping towards the earth, they seek to fill themselves with food; still the prophet speaks with propriety, when he represents them as waiting upon God; for their hunger must be relieved by his bounty, else they would soon die. Nor is the specification of the season when God furnishes them with food superfluous, since God lays up in store for them, that they may have the means of sustenance during the whole course of the year. As the earth in winter shuts up her bowels, what would become of them if he did not provide them with food for a long time? The miracle, then, is the greater from the circumstance, that God, by making the earth fruitful at stated seasons, extends in this way his blessing to the rest of the year which threatens us with hunger and famine. How wretched would we be when the earth in winter shuts up her riches, were not our hearts cheered with the hope of a new increase? In this sense, the Psalmist appropriately affirms, that God opens his hand If wheat should grow up daily, God’s providence would not be so manifest. But when the earth becomes barren, it is as if God shut his hand. Whence it follows, that when he makes it fruitful, he, so to speak, stretches out his hand from heaven to give us food. Now if he supply wild and brute beasts with sustenance in due season, by which they are fed to the full, his blessing will doubtless be to us as an inexhaustible source of plenty, provided we ourselves do not hinder it from flowing to us by our unbelief.

Calvin: Psa 104:29

29.Thou shalt hide thy face, and they shall be afraid In these words, the Psalmist declares, that we stand or fall according to the will of God. We continue to live, so long as he sustains us by his power; but no sooner does he withdraw his life-giving spirit than we die. Even Plato knew this, who so often teaches that, properly speaking, there is but one God, and that all things subsist, or have their being only in him. Nor do I doubt, that it was the will of God, by means of that heathen writer, to awaken all men to the knowledge, that they derive their life from another source than from themselves. In the first place, the Psalmist asserts, that if God hide his face they are afraid; and, secondly, that if he take away their spirit they die, and return to their dust; by which words he points out, that when God vouchsafes to look upon us, that look gives us life, and that as long as his serene countenance shines, it inspires all the creatures with life. Our blindness then is doubly inexcusable, if we do not on our part cast our eyes upon that goodness which gives life to the whole world. The prophet describes step by step the destruction of living creatures, upon God’s withdrawing from them his secret energy, that from the contrast he may the better commend that continued inspiration, by which all things are maintained in life and rigor. He could have gone farther, and have asserted, that all things, unless upheld in being by God, would return to nothing; but he was content with affirming in general and popular language, that whatever is not cherished by Him falls into corruption. He again declares, that the world is daily renewed, because God sends forth his spirit In the propagation of living creatures, we doubtless see continually a new creation of the world. In now calling that God’s spirit, which he before represented as the spirit of living creatures, there is no contradiction. God sendeth forth that spirit which remains with him whither he pleases; and as soon as he has sent it forth, all things are created. In this way, what was his own he makes to be ours. But this gives no countenance to the old dream of the Manicheeans, which that filthy dog Servetus has made still worse in our own day. The Manicheeans said that the soul of man is a particle of the Divine Spirit, and is propagated from it as the shoot of a tree; but this base man has had the audacity to assert, that oxen, asses, and dogs, are parts of the divine essence. The Manichees at least had this pretext for their error, that the soul was created after the image of God; but to maintain this with respect to swine and cattle, is in the highest degree monstrous and detestable. Nothing was farther from the prophet’s intention, than to divide the spirit of God into parts, so that a portion of it should dwell essentially in every living creature. But he termed that the spirit of God which proceeds from him. By the way, he instructs us, that it is ours, because it is given us, that it may quicken us. The amount of what is stated is, that when we see the world daily decaying, and daily renewed, the life-giving power of God is reflected to us herein as in a mirror. All the deaths which take place among living creatures, are just so many examples of our nothingness, so to speak; and when others are produced and grow up in their room, we have in that presented to us a renewal of the world. Since then the world daily dies, and is daily renewed in its various parts, the manifest conclusion is, that it subsists only by a secret virtue derived from God.

Calvin: Psa 104:31

31.Glory be to Jehovah for ever The inspired writer shows for what purpose he has celebrated in the preceding part of the psalm the power, wisdom, and goodness of God in his works, namely, to stir up men to praise him. It is no small honor that God for our sake has so magnificently adorned the world, in order that we may not only be spectators of this beauteous theater, but also enjoy the multiplied abundance and variety of good things which are presented to us in it. Our gratitude in yielding to God the praise which is his due, is regarded by him as a singular recompense. What the Psalmist adds, Let Jehovah rejoice in his works, is not superfluous; for he desires that the order which God has established from the beginning may be continued in the lawful use of his gifts. As we read in Gen 6:6, that “it repented the Lord that he had made man on the earth,” so when he sees that the good things which he bestows are polluted by our corruptions, he ceases to take delight in bestowing them. And certainly the confusion and disorder which take place, when the elements cease to perform their office, testify that God, displeased and wearied out, is provoked to discontinue, and put a stop to the regular course of his beneficence; although anger and impatience have strictly speaking no place in his mind. What is here taught is, that he bears the character of the best of fathers, who takes pleasure in tenderly cherishing his children, and in bountifully nourishing them. In the following verse it is shown, that the stability of the world depends on this rejoicing of God in his works; for did he not give vigor to the earth by his gracious and fatherly regard, as soon as he looked upon it with a severe countenance, he would make it tremble, and would burn up the very mountains.

Calvin: Psa 104:33

33.I will sing to Jehovah whilst I live Here the Psalmist points out to others their duty by his own example, declaring, that throughout the whole course of his life he will proclaim the praises of God without ever growing weary of that exercise. The only boundary which he fixes to the celebration of God’s praises is death; not that the saints, when they pass from this world into another state of existence, desist from this religious duty, but because the end for which we are created is, that the divine name may be celebrated by us on the earth. Conscious of his unworthiness to offer to God so precious a sacrifice, he humbly prays, (verse 34,) that the praises which he will sing to God may be acceptable to him, although they proceed from polluted lips. It is true, that there is nothing more acceptable to God, nor any thing of which he more approves, than the publication of his praises, even as there is no service which he more peculiarly requires us to perform. But as our uncleanness defiles that which in its own nature is most holy, the prophet with good reason betakes himself to the goodness of God, and on this ground alone pleads that He would accept of his song of praise. Accordingly, the Apostle, in Heb 13:15 teaches that our sacrifices of thanksgiving are well pleasing to God, when they are offered to him through Christ. It being however the case, that whilst all men indiscriminately enjoy the benefits of God, there are yet very few who look to the author of them, the prophet subjoins the clause, I will rejoice in the Lord; intimating, that this is a rare virtue; for nothing is more difficult than to call home the mind from those wild and erratic joys, which disperse themselves through heaven and earth in which they evanish, that it may keep itself fixed on God alone.

Calvin: Psa 104:35

35.Let sinners perish from the earth This imprecation depends on the last clause of the 31^st verse, Let Jehovah rejoice in his works As the wicked infect the world with their pollutions, the consequence is, that God has less delight in his own workmanship, and is even almost displeased with it. It is impossible, but that this uncleanness, which, being extended and diffused through every part of the world, vitiates and corrupts such a noble product of his hands, must be offensive to him. Since then the wicked, by their perverse abuse of God’s gifts, cause the world in a manner to degenerate and fall away from its first original, the prophet justly desires that they may be exterminated, until the race of them entirely fail. Let us then take care so to weigh the providence of God, as that being wholly devoted to obeying him, we may rightly and purely use the benefits which he sanctities for our enjoying them. Farther, let us be grieved, that such precious treasures are wickedly squandered away, and let us regard it as monstrous and detestable, that men not only forget their Maker, but also, as it were, purposely turn to a perverse and an unworthy end, whatever good things he has bestowed upon them.

Defender: Psa 104:24

The present world and its complex ecosystems provide abundantly for God's providential care of His creation (as summarized in Psa 104:10-23) and also provide abundant evidence of His omniscience in planning, designing and maintaining such a marvelous world."

Defender: Psa 104:25

The present oceans are deep and wide, whereas the pre-Flood "seas" were relatively narrow, shallow, and numerous. They now contain the drain-waters from the Flood which once were stored in the vast "waters above the firmament" (Gen 1:7) and the subterranean "deep."

Defender: Psa 104:25

There are more marine organisms, both in number and variety, than air-breathing birds, mammals, reptiles and amphibians. This is especially true in the fossil record."

Defender: Psa 104:26

The "leviathan" was a great sea-serpent or dragon (Isa 27:1) almost certainly corresponding to the plesiosaurs or other marine reptiles like dinosaurs now only known as fossils. "Playing" in the deep ocean where ships go, it obviously was not a mere crocodile, as modern commentators allege."

Defender: Psa 104:30

The creation of plant, animal and human life, both physical and biological, had been completed in the creation week (Gen 2:1-3), so is not going on today. This repeated "creation" must apply to the marvelous ability of reproduction as created in each kind of organism at the beginning. It may refer to the actual creation of each human soul/spirit in God's image at conception."

Defender: Psa 104:32

Earthquakes and volcanoes which were non-existent in the pre-Flood world, remind us repeatedly today of the great upheavals that took place at the time of the Flood. The Flood left many on-going effects in the form of "residual catastrophism." These should remind us that God does eventually judge the wickedness of man and also should serve to warn us of a coming worldwide judgment by fire (see note on Psa 104:35)."

Defender: Psa 104:35

In this concluding verse the psalm looks forward to the consummation and the renewed earth (2Pe 3:10, 2Pe 3:13).

Defender: Psa 104:35

This particular exhortation, "Bless the Lord O my soul" only occurs at the beginning and end of Psalms 103 and 104 and indicates both a continuity of authorship and of theme.

Defender: Psa 104:35

This final exhortation, "Praise ye the Lord" is essentially one word in Hebrew, hallelujah. This is the first of twenty-two occurrences in the book of Psalms (the "Hallal" book of Israel). This number is the number of letters in the Hebrew alphabet, the alphabet in which God first revealed His Word in human language. The very purpose of language is that of praising the Lord. Hallelujah ends each of Psalms 104, 105 and 106 tying them together as a unit, and as a unit, tied together with Psalm 103. Psalm 104 deals mainly with God's care for His people from Adam to Abraham, Psalm 105 from Abraham to Moses, and Psalm 106 from Moses to David. Psalm 103 may constitute David's introduction to these three great psalms of praise."

TSK: Psa 104:16

Psa 29:5, Psa 92:2; Num 24:6; Eze 17:23

TSK: Psa 104:17

the birds : Psa 104:12; Jer 22:23; Eze 31:6; Dan 4:21; Oba 1:4; Mat 13:32

as for : Lev 11:19; Jer 8:7

the stork : The stork is a species of the ardea or heron genus, about the size of a goose in its body, but when erect, about three or four feet high; its general colour is white; extremity of the wings, and small part of the head, black; legs, very long, red, and naked a great way up; the toes four, long and connected, with flat nails like those of a man; beak long, jagged, red, and somewhat compressed; the upper and under chaps both of a length, with a furrow from the nostrilscaps1 . icaps0 t feeds on serpents, frogs, and insects, on which account it might be deemed unclean; lays four eggs, and sits thirty days; migrates about August, and returns in spring; and is remarkable for its love to its parents, whom it never forsakes, but feeds and cherishes when old; whence it had the name chaseedah , which denotes kindness or piety, and stork, from the Greek στοργη , natural affection.

TSK: Psa 104:18

the wild goats : The yaal , is the ibex, or rock goat, so called from alah , to ascend, because it is famous for mounting to the tops of the highest rocks. Its general appearance is that of the tame goat, of a dusky brown colour; but the male is larger, with long horns, bending backwards. 1Sa 24:2; Job 39:1

the conies : Deu 14:7; Pro 30:26

TSK: Psa 104:19

Psa 8:3, Psa 136:7-9; Gen 1:14-18; Deu 4:19; Job 31:26-28, Job 38:12; Jer 31:35

TSK: Psa 104:20

makest : Psa 74:16, Psa 139:10-12; Gen 1:4, Gen 1:5, Gen 8:22; Isa 45:7; Amo 1:13

of the forest do creep forth : Heb. thereof do trample on the forest

TSK: Psa 104:21

The young : Psa 34:10; Job 38:39; Isa 31:4; Eze 19:2-14; Amo 3:4

seek : Psa 147:9; Job 38:41; Joe 1:18, Joe 1:20, Joe 2:22

TSK: Psa 104:22

Job 24:13-17; Nah 3:17; Joh 3:20

TSK: Psa 104:23

Gen 3:19; Jdg 19:16; Ecc 5:12; Eph 4:28; 2Th 3:8-12

TSK: Psa 104:24

how : Psa 8:3, Psa 40:5, Psa 107:31; Neh 9:6; Job 5:9

in wisdom : Psa 136:5; Gen 1:31; Pro 3:19, Pro 3:20, Pro 8:22-36; Jer 10:12; Rom 11:33; Eph 1:8; Eph 3:10

the earth : Psa 24:1, Psa 50:10-12, Psa 65:11; Gen 1:11, Gen 1:12, Gen 1:24, Gen 1:25; 1Ti 6:17

TSK: Psa 104:25

this great : Psa 95:4, Psa 95:5; Gen 1:20-22, Gen 1:28; Deu 33:14-16, Deu 33:19

beasts : Gen 3:1; Act 28:5

TSK: Psa 104:26

There go : Psa 107:23; Gen 49:13

leviathan : Psa 74:14; Job 3:8 *marg. Job 41:1-34; Isa 27:1

made : Heb. formed

to play : Job 41:5, Job 41:29

TSK: Psa 104:27

Psa 36:6, Psa 136:25, Psa 145:15, Psa 145:16, Psa 147:9; Job 38:41; Luk 12:24-28

TSK: Psa 104:29

hidest : Psa 30:7; Job 13:24, Job 34:29; Rom 8:20-22

thou takest : Psa 146:4; Job 34:14, Job 34:15; Ecc 12:7; Act 17:25

return : Psa 90:3; Gen 3:19

TSK: Psa 104:30

sendest : Psa 33:6; Job 26:13, Job 33:4; Isa 32:14, Isa 32:15; Eze 37:9; Eph 2:1, Eph 2:4, Eph 2:5; Tit 3:5

renewest : Isa 65:17, Isa 66:22; Rev 21:5

TSK: Psa 104:31

The glory : Psa 102:16; Rom 11:36; Gal 1:5; Eph 3:21; 2Ti 4:18; Heb 13:21; 1Pe 5:11; 2Pe 3:18; Rev 5:12, Rev 5:13

endure : Heb. be

rejoice : Gen 1:31; Exo 31:17; Isa 62:5, Isa 65:18, Isa 65:19; Jer 32:41; Zep 3:17; Luk 15:5, Luk 15:6, Luk 15:22-24

TSK: Psa 104:32

looketh : Psa 77:16, Psa 97:4, Psa 97:5, Psa 114:7; Isa 64:2; Jer 4:23-26, Jer 5:22; Amo 8:8; Nah 1:5, Nah 1:6; Hab 3:5, Hab 3:6, Hab 3:10; Rev 20:11

he toucheth : Psa 50:3, Psa 144:5; Exo 19:18; Isa 64:1, Isa 64:2; Rev 19:3

TSK: Psa 104:33

Psa 63:4, Psa 145:1, Psa 145:2, Psa 146:2

TSK: Psa 104:34

meditation : Psa 1:2, Psa 63:5, Psa 63:6, Psa 77:12, Psa 119:15, Psa 119:16, Psa 119:111, Psa 119:127, Psa 119:128, Psa 119:167, Psa 139:17, Psa 139:18; Pro 24:14

I will be : Psa 32:11; Hab 3:17, Hab 3:18; Luk 1:47; Phi 4:4

TSK: Psa 104:35

sinners : Psa 1:4, Psa 37:38, Psa 59:13, Psa 68:1, Psa 68:2, Psa 73:27, Psa 101:8; Jdg 5:31; Pro 2:22; Rev 19:1, Rev 19:2

Bless : Psa 104:1, Psa 103:1, Psa 103:2, Psa 103:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 104:16

The trees of the Lord - From the grass, from the herb, from the vine, and from bread, as adapted to sustain the living beings upon the earth, the psalmist passes to the more lofty and grand productions of the vegetable world - to those which display more manifestly the power of God, and which furnish abodes and retreats for the various orders of living beings. The phrase "the trees of the Lord"means great and magnificent trees - as the expression "mountains of God"means great and lofty mountains - as if they seemed to "approach"God, or as if no appellation would so well describe their nature as that which was derived from the Infinite One. See Psa 36:6, note; Psa 65:9, note; Psa 80:10, note.

Are full of sap - The word so rendered means merely to be full, to be saturated - the words "of sap"being supplied by the translators. The idea is, that, lofty as they are, they are abundantly supplied with that which is necessary to their growth. There is no want - no lack - of that which is needful to supply them. They flourish, sustained abundantly by that which is derived from the earth and the waters.

The cedars of Lebanon - As among the loftiest and most magnificent productions of the earth. See Psa 29:5, note; Psa 92:12, note; Isa 2:13, note.

Which he hath planted - So lofty and large, that it would seem as if none could plant them but the Almighty.

Barnes: Psa 104:17

Where the birds make their nests - Furnishing a home for the birds where they may breed their young. In Psa 104:12, the birds are introduced as singing among the foliage of trees and shrubs by the water-courses; here they are introduced as having their home in the lofty cedars in places which God had made for them. The word rendered "birds"here is the word which in Psa 84:3 is translated "sparrow,"and which is commonly used to denote "small birds."Compare Lev 14:4 (margin), and Lev 14:5-7, Lev 14:49-53. It is used, however, to denote birds of any kind. See Gen 7:14; Psa 8:8; Psa 11:1; Psa 148:10.

As for the stork - See the notes at Job 39:13.

The fir trees are her house - Her retreat; her abode. The stork here is used to represent the larger class of birds. The meaning is, that they build their nests among the fir-trees or cypresses. See the notes at Isa 14:8; notes at Isa 41:19. So Milton says:

"The eagle and the stork

On cliffs and cedar-tops their eyries build."

They build their nests, however, not only on fir and pine trees, but on houses and castles. Dr. Thomson ("Land and the Book,"vol. i. p. 504), says of them, "These singular birds do not breed in Syria, but pass over it to Asia Minor, and into Northwestern Europe, where they not only build in fir and pine trees upon the mountains, but also enter cities and villages, and make their nests on houses, castles, and minarets."

Barnes: Psa 104:18

The high hills are a refuge for the wild goats - Still keeping up the description of animated nature - the carrying out of the work of creation. The idea is, that nature is full of life. Even the most inaccessible places - the rocks - the high hills - have their inhabitants. Where man cannot climb or dwell, there are abodes of animals which God has made to dwell there, and which find there a refuge - a shelter - a home. On the word used here, and rendered "wild goats,"see the notes at Job 39:1. The word occurs elsewhere only in 1Sa 24:2.

And the rocks for the conies - The word here "employed"- שׁפן shâphân - denotes a quadruped that chews the cud, in the manner of a hare Lev 11:5; Deu 14:7, and living in flocks. The rabbis render it the "coney,"or rabbit, as our translators have done. The habits of the rabbit accord with this description. The word occurs nowhere else, except in Pro 30:26, where it is rendered, as here, "conies."

Barnes: Psa 104:19

He appointed the moon for seasons - Gen 1:14-18. That is, The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions, or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the year into "months,"and consequently the indication of all that is to be observed in the "months"of the year. But for this, there would be no natural divisions of time except those of day and night, and of the year. How great an advantage it is for the purpose of life, to have time broken up into brief intervals or periods which can be marked and remembered, both in our private life and in history, it is not necessary to say. God has been pleased to add to the natural divisions of time into days, and years, and months, an "artificial"division - the "fourth"part of the moon’ s course - "a week,"indicated by the Sabbath, thus greatly facilitating the plans of life in regard to stated times or "seasons,"and especially in regard to religious observances. The idea in the passage before us is, that the whole arrangement is one of benevolence, promoting the comfort of man, and bringing the ideas of succession, variety, and beauty into the system.

The sun knoweth his going down - As if conscious of what he is doing, he knows the exact time of setting, and never varies, but always obeys the divine command; never sets "before"his time - unexpectedly shortening the day, and leaving man in sudden darkness in the midst of his toil; and never lingers above the horizon "after"the moment has come for his setting, but withdraws at the exact time, enabling man to close his toil, and seek repose, and giving an opportunity for another class of creatures to come forth on the animated scene. Their good is regarded as well as that of man; and the operations of nature are so arranged as to promote the welfare of all.

Barnes: Psa 104:20

Thou makest darkness, and it is night - Thou hast made arrangements for the return of night - for the alternations of day and night. The Hebrew word rendered "makest,"means "to place;"and the idea is, that God constitutes the darkness, or so disposes things that it occurs.

Wherein all the beasts of the forest - The margin is, "the beasts thereof do trample on the forest."The reference is to the beasts which seek their prey at night.

Do creep forth - The Hebrew word used here means properly "to creep,"as the smaller animals do, which have feet, as mice, lizards, crabs, or as those do which glide or drag themselves upon the ground, having no feet, as worms and serpents. Gen 1:21, Gen 1:26, Gen 1:28, Gen 1:30; Gen 9:2. The allusion here is to the quiet and noiseless manner in which the animals come forth at night in search of their prey, or seem to crawl out of their hiding-places - the places where they conceal themselves in the day-time. The idea is, that the arrangements which God has made in regard to day and night are wisely adapted to the animals which he has placed on the earth. The earth is full of animated beings, accomplishing by day and night the purposes of their existence.

Barnes: Psa 104:21

The young lions roar after their prey - This is a continuation of the description in the previous verse. At night the beasts which had been hidden in the daytime crawl forth and seek their food. The lion is particularly specified as one of the beasts that in a general survey would attract attention. The psalmist hears his "roar"as he goes forth in the forest in pursuit of his prey.

And seek their meat from God - Their food. That is, God bestows it on them, and they act as if they sought it at his hand. They seek it where he has placed it; they are dependent on him for it. It is a beautiful idea that even the brute creation act as if they called on God, and sought the supply of their needs at his hands.

Barnes: Psa 104:22

The sun ariseth - A new scene in this endless variety of incidents in a world full of life and beauty. The psalmist sees the light break in the east, and the sun appear above the horizon - and the whole scene is changed. The animals that had gone forth at night are seen to return again to their hiding-places, and man in his turn Psa 104:23 is seen to go forth to his daily toil.

They gather themselves together - Though scattered in the night, when light returns, they all bend their steps to the places where they are accustomed to repose in the daytime. The scene is most beautiful. At night they sally forth for their prey; when the morning light returns, they all retrace their steps to the places in dens and caverns where they pass the day, and there they repose in silence until night returns again.

Barnes: Psa 104:23

Man goeth forth ... - Man is now seen to go forth from his dwelling, and he appears on the stage to perform his daily toil, until evening comes, and then again he gives way for the beasts of night. Thus the scene is ever varying - showing how full of animated existence the earth is; how varied are the occupations of its different inhabitants; and how the varieties of being are adapted to its own varied condition in the alternations of day and night.

Barnes: Psa 104:24

O Lord, how manifold are thy works! - literally, "how many."The reference is to the "number"and the "variety"of the works of God, and to the wisdom displayed in them all. The earth is not suited up merely for one class of inhabitants, but for an almost endless variety; and the wisdom of God is manifested alike in the number and in the variety. No one can estimate the "number"of beings God has made on the earth; no one can comprehend the richness of the variety. By day the air, the earth, the waters swarm with life - life struggling everywhere as if no placc was to be left unoccupied; even for the dark scenes of night countless numbers of beings have been created; and, in all this immensity of numbers, there is an endless variety. No two are alike. Individuality is everywhere preserved, and the mind is astonished and confounded alike at the numbers and the variety.

In wisdom hast thou made them all - That is, Thou hast adapted each and all to the different ends contemplated in their creation. Anyone of these beings shows the wisdom of God in its formation, and in its adaptations to the ends of its existence; how much more is that wisdom displayed in these countless numbers, and in this endless variety!

The earth is full of thy riches - Hebrew, "possessions."So the Septuagint and the Vulgate. That is, these various objects thus created are regarded as the "possession"of God; or, they belong to him, as the property of a man belongs to himself. The psalmist says that this wealth or property abounds everywhere; the earth is full of it.

Barnes: Psa 104:25

So is this great and wide sea ... - Our translation here does not quite express the beauty and the force of the original; "This sea! Great and broad of hands! There is the creeping thing - and there is no number; animals - the little with the great."The reference here is, undoubtedly to the Mediterranean Sea, which not improbably was in sight when the psalm was composed - as it is in sight not only along the coast, but from many of the elevations in Palestine. The phrase "wide of hands"applied to the sea, means that it seems to stretch out in all directions. Compare the notes at Isa 33:21. The "creeping things"refer to the variety of inhabitants of the deep that glide along as if they crept. See the notes at Psa 104:20. The word "beasts"refers to any of the inhabitants of the deep, and the idea is that there is an endless variety "there."This reflection cannot but impress itself on the mind of anyone when looking on the ocean: What a countless number, and what a vast variety of inhabitants are there in these waters - all created by God; all provided for by his bounty!

Barnes: Psa 104:26

There go the ships - There the vessels move along - objects that would, of course, attract the attention of one looking at the sea, and admiring its wonders. The psalmist is describing the active scenes on the surface of the globe, and, of course, on looking at the ocean, these would be among the objects that would particularly attract his attention.

There is that leviathan - The Septuagint and the Vulgate render this, dragon. On the meaning of the word "leviathan,"see the notes at Job 41:1.

Whom thou hast made - Margin, as in Hebrew, "formed."The idea of creation is implied in the word.

To play therein - As his native element. To move about therein; to make quick and rapid motions, as if in sport.

Barnes: Psa 104:27

These wait all upon thee - That is, These are all dependent on thee. It does not, of course, mean that they "wait"in the sense that they are conscious of their dependence on God, but that they are "actually"dependent. The original word implies the idea of "expecting"or "hoping,"and is so rendered in the Septuagint and Vulgate. They have no other ground of expectation or hope but in thee.

That thou mayest give them their meat in due season - Their food at the proper time. That is, They are constantly dependent on thee, that thou mayest give them food from day to day. Perhaps there is also the idea that they do not lay up or hoard anything; or that they cannot anticipate their own needs, but must receive from one day to another all that they want directly from God.

Barnes: Psa 104:28

That thou givest them they gather - What thou dost place before them they collect. They have no resources of their own. They can invent nothing; they cannot vary their food by art, as man does; they cannot make use of reason, as man does, or of skill, in preparing it, to suit and pamper the appetite. It comes prepared for them direct from the hand of God.

Thou openest thine hand - As one does who bestows a gift on another. The point in the passage is, that they receive it immediately from God, and that they are wholly dependent on him for it. They have not to labor to prepare it, but it is made ready for them, and they have only to gather it up. The allusion in the "language"may be to the gathering of manna in the wilderness, when it was provided by God, and people had only to collect it for their use. So it is with the brute creation on land and in the waters.

They are filled with good - They are "satiated"with good; that is, They are satisfied with what to them is good, or with what supplies their needs.

Barnes: Psa 104:29

Thou hidest thy face - As if God turned away from them; as if he was displeased with them; as if he withdrew from them the tokens of his friendship and favor.

They are troubled - They are confounded; they are overwhelmed with terror and amazement. The word "troubled"by no means conveys the sense of the original word - בהל bâhal - which means properly to tremble; to be in trepidation; to be filled with terror; to be amazed; to be confounded. It is that kind of consternation which one has when all support and protection are withdrawn, and when inevitable ruin stares one in the face. So when God turns away, all their support is gone; all their resources "fail, and they must die."They are represented as conscious of this; or, this is what would occur if they were conscious.

Thou takest away their breath - Withdrawing that which thou gavest to them.

They die, and return to their dust - Life ends when thou dost leave them, and they return again to earth. So it is also with man. When God withdraws from him, nothing remains for him "but to die."

Barnes: Psa 104:30

Thou sendest forth thy spirit, they are created - That is, New races are created in their place, or start up as if they were created directly by God. They derive their being from him as really as those did which were first formed by his hand, and the work of creation is constantly going on.

And thou renewest the face of the earth - The earth is not suffered to become desolate. Though one generation passes off, yet a new one is made in its place, and the face of the earth constantly puts on the aspect of freshness and newness.

Barnes: Psa 104:31

The glory of the Lord shall endure for ever - Margin, as in Hebrew, "shall be."It might be rendered, "Let the glory of the Lord be for ever,"implying a strong desire that it should be so. But the language may denote a strong conviction that it would be so. The mind of the writer was filled with wonder at the beauty and variety of the works of God on the land, in the air, and in the waters; and he exclaims, with a heart full of admiration, that the glory of a Being who had made all these things could never cease, but must endure forever. All the glory of man would pass away; all the monuments that he would rear would be destroyed; all the works of art executed by him must perish; but the glory of One who had made the earth, and filled it with such wonders, could not but endure forever and ever.

The Lord shall rejoice in his works - See Gen 1:31. The idea here is, that God finds pleasure in the contemplation of his own works; in the beauty and order of creation; and in the happiness which he sees as the result of his work of creation. There is no impropriety in supposing that God finds pleasure in the manifestation of the wisdom, the power, the goodness, the mercy, and the love of his own glorious nature.

Barnes: Psa 104:32

He looketh on the earth, and it trembleth - There is great sublimity in this expression, as indicating the power and the majesty of God. He has only to "look"upon his works, and they stand in awe and tremble. The most mighty and fearful convulsions of nature occur as if they were the mere effect of God’ s "looking"on the earth. Compare Hab 3:10 - "The mountains saw thee, and they trembled."

He toucheth the hills, and they smoke - That is, as Mount Sinai did when God came down upon it. Exo 19:18. It is as if the hills were conscious of his presence, and were awed.

Barnes: Psa 104:33

I will sing unto the Lord as long as I live - That is, I will continue to praise him; I will never cease to adore him. The result of the psalmist’ s meditations on the wonderful works of God is to awaken in his mind a desire to praise God forever. He is so filled with a sense of his greatness and glory that he sees that there would be occasion for eternal praise; or that the reason for praise could never be exhausted. He who has any proper sense of the greatness, the majesty, and the glory of God "intends"to praise him forever. He sees that there is enough in the character of God to demand eternal praise, and he does not anticipate that a period can ever occur in all the future when he will feel that the causes for praise have come to an end, or when his heart will be indisposed to celebrate that praise.

Barnes: Psa 104:34

My meditation of him shall be sweet - That is, I will find pleasure in meditating on his character and works. See the notes at Psa 1:2. It is one of the characteristics of true piety that there is a "disposition"to think about God; that the mind is "naturally"drawn to that subject; that it does not turn away from it, when it is suggested; that this fills up the intervals of business in the day-time, and that it occupies the mind when wakeful at night. Psa 63:6. It is also a characteristic of true piety that there is "pleasure"in such meditations; happiness in thinking of God. The sinner has no such pleasure. The thought of God is painful to him; he does not desire to have it suggested to him; he turns away from it, and avoids it. Compare the notes at Isa 30:11. It is one of the evidences of true piety when a man "begins"to find pleasure in thinking about God; when the subject, instead of being unpleasant to him, becomes pleasant; when he no longer turns away from it, but is sensible of a desire to cherish the thought of God, and to know more of him.

I will be glad in the Lord - That is, I will rejoice that there is such a Being; I will seek my happiness in him as my God.

Barnes: Psa 104:35

Let the sinners be consumed out of the earth - Compare Psa 37:38. This might with propriety be rendered, "Consumed are the sinners out of the earth,"expressing a fact and not a desire; and it may have been prompted by the feeling of the psalmist that such an event would occur; that is, that the time would come when sin would no more abound, but when the world would be filled with righteousness, and all the dwellers on the earth would praise God. The word translated "consumed"- from תמם tâmam - means properly to complete, to perfect, to finish, to cease. It does not mean "consume"in the sense of being burned up - as our word means - or destroyed, but merely to come to an end, to cease, to pass away: that is; Let the time soon come - or, the time will soon come - when there will be no sinners on the earth, but when all the inhabitants of the earth will worship and honor God. The "connection"here seems to be this: The psalmist was himself so filled with the love of God, and with admiration of his works, that he desired that all might partake of the same feeling; and he looked forward, therefore, as those who love God must do, to the time when all the dwellers on earth would see his glory, and when there should be none who did not adore and love him. All that is "fairly"implied in the wish of the psalmist here would be accomplished if all sinners were converted, and if, in that sense, there were to be no more transgressors in the world.

And let the wicked be no more - Let there not be anymore wicked persons; let the time come when there shall be no bad people on the earth, but when all shall be righteous. In this prayer all persons could properly unite.

Bless thou the Lord, O my soul - The psalm closes (as Ps. 103 does) as it began. The psalmist commenced with the expression of a purpose to bless God; it closes with the same purpose, confirmed by a survey of the wonderful works of God.

Praise ye the Lord - Hebrew, Hallelu-jah. The psalmist expresses the earnest desire of a truly pious heart (in looking upon a world so beautiful, so varied in its works, so full of the expressions of the wisdom and goodness of God - a world where all the inferior creation so completely carries out the purpose of the Creator), that man, the noblest of all the works of God, might unite with the world around and beneath him in carrying out the great purpose of the creation - so that he might, in his own proper place, and according to the powers with which he is endowed, acknowledge God. How beautiful - how sublime - would be the spectacle on earth, if man accomplished the purpose of his creation, and filled his place, as well as the springs, the hills, the trees, the fowls, the wild goats, the moon, the sun, the young lions, and the inhabitants of the "great and wide sea"do in their spheres! Oh, come the time when on earth there shall be harmony in all the works of God, and when all creatures here shall carry out the purpose which was contemplated when God called the earth into existence.

Poole: Psa 104:16

The trees of the Lord i.e. which the Lord hath planted, as the next clause expounds this; which came up and grew. and thrive not by man’ s art and industry, but merely by the care of God’ s providence.

Are full of sap Heb. are or shall be satisfied , to wit, with the rain, of whose good effects he is yet speaking.

The cedars of Lebanon yea, even the tallest and largest cedars, such as these were, are supported and nourished by it.

Poole: Psa 104:17

The stork which make their nests not only in the tops of houses, but also in the field and in high trees, as Varro and others have noted.

The fir trees which also are trees of great height and bigness; and which, being here said to afford the storks a house, are thereby supposed to be preserved and nourished by the rain water.

Poole: Psa 104:18

So he passeth from the rain to other works of God’ s providence, as that God hath made suitable and sufficient provision for the security of these creatures against their persecutors. Although this verse also may have a reference to the former work, and the barren and rocky hills may be mentioned as receiving benefit by the rain, and it may be thus rendered, And

the high hills ( understand, are satisfied , which is expressed Psa 104:16 , and may very well be carried hither) which (that particle being frequently understood) are

a refuge for wild goats and the rocks (understand out of the former branch, according to the usual manner, which are a refuge ) for the conies; or, as others translate this word, for the mountain mice .

Poole: Psa 104:19

For seasons to measure and distinguish the times, both months, and, amongst many nations, years also; as also the seasons of divers natural events, as of the ebbing and flowing of the waters, and of the humours in man’ s body; and other seasons for sacred and civil affairs, which were commonly regulated by the moon, not only amongst the Jews, but among heathens also. See Poole "Gen 1:14" .

His going down to wit, the time and place in which he is to set every day of the year, which, though varied from day to day, yet he so regularly and exactly observes, as if he had the understanding of a man or angel to guide him in obeying the laws of his Creator. See Job 38:12 . What is here expressed concerning his setting is necessarily supposed concerning his rising also; but he mentions only his setting, as most agreeable to the context, because that did usher in the rising of the moon, of which he now spake, and the entrance of the night, of which he speaks in the next words.

Poole: Psa 104:20

Darkness which succeeds the light by virtue of thy decree and established order.

Creep forth to look out for prey, which in the day time they dare not do for fear of men. So by this vicissitude of day and night God hath wisely and mercifully provided both for men, that they may follow their day labours without danger from wild beasts, and for the beasts, that they may procure a subsistence.

Poole: Psa 104:21

The young lions which can no more subsist without Divine Providence than those which are most old and decrepit.

Roar after their prey they roar when they come within sight and reach of their prey, as naturalists observe; whereby this place may be reconciled with Amo 3:4 .

Seek their meat from God: this is a figurative and poetical expression: their roaring is a kind of natural prayer to God for relief, as the cries of infants are a kind of prayers to their mothers for the breast. And this is justly noted as an act of God’ s special providence, because the lions are very ravenous, and need much prey, and also are dull in their scent, and so difficultly find it, and slow in their motion, and unable to reach it; and therefore God hath provided another creature, of quicker sense and motion, which is usually confederate with them, and procures prey for them, partaking of it with or after them.

Poole: Psa 104:22

Or rather, they retire or betake themselves ; for the lions do not commonly go in companies to one place, but severally, each to his own den.

Poole: Psa 104:23

With security and confidence, knowing the nature and custom of wild beasts, that they hide themselves by day.

Poole: Psa 104:24

Of excellent and comfortable things, which are the effects of thy bounty and power.

Poole: Psa 104:25

Creeping: this word is common to all creatures that move without feet, touching with their belly the element in which they move, whether they creep upon the earth or swim in the sea.

Poole: Psa 104:26

That leviathan either the whale or the crocodile; of which See Poole "Job 40:1" , See Poole "Job 41:1" ; who being of such vast strength and absolute dominion in the sea, tumbles in it with great security, and sports himself with other creatures, which he taketh and devoureth at his pleasure.

Poole: Psa 104:27

These all both beasts and fishes,

wait upon thee expect supplies only from thy providence; which is said of them figuratively, and with an allusion to the manner of tame beasts and fowls, which commonly look after and wait upon those persons who bring their food to them.

In due season when it is necessary or convenient for them; by which expression he intimates the moderation of the beasts in their desires of food, and tacitly reproves the intemperance of men who feed themselves in season and out of season.

Poole: Psa 104:28

Whatsoever they receive is from thy bounty and gift.

Thou openest thine hand thou providest plentifully for them; as this phrase implies, Deu 15:1 : compare Pro 31:20 .

Poole: Psa 104:29

Thou hidest thy face when thou withdrawest or suspendest the favour and care of thy providence.

Troubled dejected and distressed.

Takest away so this word is used, Hos 4:3 Zep 1:2 , and elsewhere.

To their dust to the earth, from whence they had their first original.

Poole: Psa 104:30

Thy spirit either,

1. That spirit by which they live, which is called the spirit of a beast , Ecc 3:21 , which is called their breath or spirit , (for the word is the same there and here,)Psa 104:29 , and here may be called God’ s spirit , because it was given and preserved by him. Or rather,

2. Thy quickening spirit; for here seems to be an opposition between their spirit , Psa 104:29 , and thy spirit here , and this latter is mentioned as the creating or productive cause of the former. And this may be understood either,

1. Of the Holy Ghost; to whom, no less than to the Father and the Son, the work of creation is ascribed, Job 33:4 Psa 33:6 . Or rather,

2. That quickening power of God by which he produceth life in the creatures from time to time. For he speaks not here of the first creation, but of the continued and repeated production of living creatures.

They are created either,

1. The same living creatures which were languishing and dying are strangely revived and restored; which may not unfitly be called a creation , as that word is sometimes used, because it is in a manner the giving of a new life and being to a creature. Or,

Poole: Psa 104:31

So the sense is, Thus God doth and will advance the glory of his wisdom, and power, and goodness in upholding and continuing the works of his hands from generation to generation, and he doth and will take pleasure both in the preservation and blessing of his works, as also in his reflection upon these works of his providence, as he did rest and delight himself in the contemplation of his works of creation, as is noted, Gen 1:31 2:2,3 . But the words are by divers, and, it may seem, more agreeably to the Hebrew text, rendered thus, Let (for the first word is of the imperative mood) the glory of the Lord endure for ever, and let the Lord have joy (or, then shall the Lord rejoice) in his works . So this is added as a convenient doxology or thanksgiving after the commemoration of his great and gracious works; and the sense may be this, Seeing therefore God hath enriched the earth and us with so many fruits of his bounty, let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them, and that God may be no more grieved at the remembrance of his kindness to us, as he was, Gen 6:5,6 , and thereby be again provoked to destroy us, but may take pleasure in beholding and cherishing of his own workmanship.

Poole: Psa 104:32

This is a further illustration of God’ s powerful providence over all the creatures, and their dependence upon him; as when he affords his favour to creatures, they live and thrive, so one the contrary one angry look or touch of his upon the hills or earth makes them tremble and smoke, as once Sinai did when God appeared in it. And this consideration he may possibly suggest to enforce the foregoing exhortation of glorifying God, because if we do not give him the glory due to his name, he call quickly right himself, and destroy us and all his works.

Poole: Psa 104:33

But whatsoever others do, I will not fail to give God his glory and due praises.

Poole: Psa 104:34

My meditation or, my speech , or discourse ; my praising of God, mentioned Psa 104:33 . Of him ; concerning the glory of his works.

Shall be sweet either,

1. To God; he will graciously accept it; praise being his most acceptable sacrifice, as is affirmed, Psa 69:30,31 . Or rather,

2. To myself, as may be gathered from the next clause. He implies that he shall not only do this work, which a man may do unwillingly, or by constraint, but that he will do it cheerfully, and with delight; which is most pleasing to God.

I will be glad in the Lord I will rejoice in the contemplation of God’ s works, and in praising him for them.

Poole: Psa 104:35

But as for those ungodly creatures who do not regard the works of the Lord, which is noted as a most grievous sin, and punished with a grievous imprecation, like this, Psa 27:4,5 , nor give him the glory due to his name, but dishonour God, and abuse his creatures, and thereby provoke God to destroy the earth, and the men and things which are upon it, it is my prayer for thine honour, and for the safeguard of all mankind, that those sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creator, may be taken out of this world, that they may no longer infect it, nor procure its total destruction. Or it may be a prediction delivered in the form of an imprecation, as hath been noted before in like cases. But thou, O my soul, come not into this wretched society, but employ thyself in this great work of blessing and praising God; and it is my desire and hope that others will follow my example.

Haydock: Psa 104:16

And. The psalmist continues to mention the favours of God, till the Israelites entered the promised land, which the author of 1 Paralipomenon xvi., passes over. (Haydock) ---

Bread. In time of famine, people are not strengthened with their food. (Eusebius) (Ezechiel iv. 16., and v. 16.) ---

God permitted, (Worthington) or caused the famine to rage.

Haydock: Psa 104:17

He sent. Drawing good from the malice of Joseph's brethren, (Haydock) in which he had no hand. (Berthier) ---

Who could have thought that this event would have tended to Joseph's exaltation, and to the safety of his father's house?

Haydock: Psa 104:18

Fetters. Hebrew cebel, (Haydock) "a chain, or the stocks." The meaning is not ascertained. (Calmet) ---

Soul. Luke ii. 35. He was in great distress, (Haydock) and in danger of perishing. (Theodoret)

Haydock: Psa 104:19

His word. By which he foretold his own glory, or what should befall the king's two officers, which brought him into notice, Genesis xxxvii. 9., and xl. 22. His word, may also refer to God's decree. (Calmet) ---

Inflamed him. He received the gift of prophecy, (Haydock) and being inflamed with the love of God, resisted the solicitations of Putiphar's wife.

Haydock: Psa 104:22

Instruct. Hebrew, "bind" by precepts or chains, (Berthier) as he had all power. ---

Wisdom. Joseph was considered as the oracle of Egypt, and the prime minister. (Calmet) ---

We cannot doubt but he would strive to undeceive the people with regard to many superstitions. (Theodoret) (St. Augustine)

Haydock: Psa 104:23

Cham. Who resided there, and was worshipped under the name of Jupiter Ammon. (Bochart, Phaleg. iv. 1.) (Calmet) ---

Misraim was his son, and peopled the land, Genesis x. 13. (Worthington)

Haydock: Psa 104:24

Exceedingly. In 215 years, 600,000 warriors sprung from seventy people, (Calmet) or from seventy-five, as Septuagint and St. Stephen read, comprising eight wives, Jacob, and sixty-six of his descendants. Seventy might naturally produce two million and a half in such a space of time. But the Hebrews had been cruelly oppressed. God's blessing enabled them to increase as they did. (Berthier)

Haydock: Psa 104:25

He turned their heart, &c. Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them. (Challoner) (St. Augustine) ---

He permitted the malice of the Egyptians, (Theodoret) and employed them to chastise his people, who had adored idols. (Eusebius) (Acts vii. 43.) Felix, Protestants, &c., translate the Hebrew, "their heart was turned." (Berthier) ---

The perversity of the Egyptians came from themselves, though it was turned to a good account. (Worthington)

Haydock: Psa 104:27

He gave. Hebrew, "they placed in them the words of their signs." (Calmet) (Houbigant) ---

But the Chaldean and St. Jerome are conformable to the Septuagint. (Berthier)

Haydock: Psa 104:28

Grieved not his words. That is, he was not wanting to fulfil his words: or he did not grieve Moses and Aaron, the carriers of his words: or he did not grieve his words, that is, his sons, the children of Israel, who enjoyed light whilst the Egyptians were oppressed with darkness. (Challoner) ---

He performed what he had threatened without reluctance. (Worthington) ---

We may also translate, "he added no threat (Haydock) before this ninth plague was inflicted." Hebrew, "and they did not irritate (or transgress) his word." The envoys of God were obedient to him. The copies of the Septuagint are not uniform; (Calmet) some omit the negation, which would give a very good sense; though it must be allowed to be inaccurate, unless the Hebrew be read with an interrogation, "did they not resist his word?" alluding to the Egyptians. (Berthier) ---

Almost all the ancients have the plural exacerbaverunt, except St. Jerome, in his commentary. (Calmet)

Haydock: Psa 104:29

Blood. In reality, so that the fishes were killed. (St. Athanasius)

Haydock: Psa 104:30

Land. Including the rivers, Exodus vii. 1., and viii. 3. ---

Kings, or noblemen. (Berthier)

Haydock: Psa 104:31

Flies. This was revealed to David, or known by tradition, as it is not recorded by Moses. (Worthington) ---

Some copies of the Septuagint have, "the dog-fly," cinifes (Exodus viii. 16.) gnats, (Haydock) which are very common and tormenting in Egypt. The Jews understand lice. (Joseph and the Chaldean) (Calmet)

Haydock: Psa 104:32

Rain. Which fall in Egypt, though less frequently. (Calmet) (Wisdom xvi. 17.)

Haydock: Psa 104:34

Bruchus. An insect of the locust kind, (Challoner) or a worm which spoils corn, &c. (Worthington)

Gill: Psa 104:16

The trees of the Lord are full of sap,.... Or "satiated" ^s; that is, with rain; and through it are filled with fruits. This is to be understood not only of the tallest and largest trees; which are therefore called the trees of the Lord, as high mountains are called the mountains of the Lord, Psa 36:6 and so other things excellent in their kind: but of trees of the field and forest; so the Septuagint, Vulgate Latin, and Arabic versions; which are not planted and cultivated by man, as trees in gardens and orchards are; but are more especially under the care and cultivation of the Lord himself, and may design such as were produced by him at the creation.

The cedars of Lebanon which he hath planted; a mountain on the borders of Judea, so called from its whiteness, through the snow on it, as the Alps are; and where grew great quantities of large and spreading cedars, which were not of man's, but of the Lord's planting: these were watered and made to grow with the rain of heaven. Rauwolff ^t, who was upon this mountain in 1574, says,

"though this hill in former ages has been quite covered over with cedars, yet they are so decreased, that I could tell, says he, no more but twenty four, that stood round about in a circle; and two others, the branches whereof are quite decayed with age.''

But Thevenot ^u, who has been there since, affirms there are no more nor less than twenty three, great and small; of the largeness, thickness, and height of these trees; see Gill on Isa 37:24. Saints are often compared to trees, which are planted by the Lord in Christ, and in his churches; and particularly to cedars, for their height, strength, and durableness; see Psa 92:13, and these, through the grace of God, are full of sap and spiritual life, and are filled with the fruits of righteousness, and are often represented as planted and growing by rivers of water; see Num 24:6.

Gill: Psa 104:17

Where the birds make their nests,.... As they do in large, tall, spreading trees: not any particular "birds", as the sparrow, to which the Septuagint and Vulgate Latin versions, and Apollinarius, restrain it: but birds in general are intended; and especially such as build in large trees, as before and after mentioned. Jarchi applies it to the Israelites dwelling among the trees in the garden of Eden: and it may be much better applied to the saints dwelling in the churches, among the trees of righteousness, under the shadow of Gospel ordinances; see Eze 17:23.

As for the stork, the fir trees are her house; where she makes her nest, and brings up her young. Kimchi says it is a large bird, and builds its nest in high trees, as in cedars; but the bird which goes by the name of "pelargus" with the Greeks, and of "ciconia" with the Latins, and of "stork" with us, for the most part builds its nest on the tops of towers and temples ^w, and the roofs of high houses, and seldom in trees; and when it does, it is in such that are not far from the habitations of men, which it loves to be near: perhaps the reason of its not building on houses in Palestine might be because their roofs were flat and frequented, and therefore built on high trees there, as fir trees and cedars. And Olympiodorus ^x says it does not lay its eggs on the ground, but on high trees; and Michaelis on the text attests, that he himself had seen, in many places in Germany, storks nests on very high and dry oaks. It has its name in Hebrew from a word ^y which signifies "holy", "merciful", and "beneficent"; because of the great care which it takes of its dam when grown old ^z: and a like behaviour among men is called piety by the apostle, 1Ti 5:4. But in the Chaldee tongue, and so in the Targum, it has its name from its whiteness; for though its wings are black, the feathers of its body are white: and so Virgil ^a describes it as a white bird, and as an enemy to serpents; for which reason the Thessalians forbad the killing them, on pain of banishment ^b. It was an unclean bird, according to the ceremonial law, Lev 11:19. Good men are called by the same name, holy and beneficent; and though they are unclean by nature, yet Christ, the green fir tree, Hos 14:8 is the house of their habitation; in him they dwell by faith, who receives sinners, and eats with them, Luk 15:2. It is usual with the Latin poets to call the nests of birds their houses ^c.

Gill: Psa 104:18

The high hills are a refuge for the wild goats,.... Who have their name in Hebrew ^d from their climbing and ascending them. What we commonly call "a wild goose chase" should be expressed "a wild goat's chase"; for not geese, but goats, are chased; and when they are, they flee to the hills for refuge. Hence they are sometimes called the wild goats of the rocks, Job 39:1, and sometimes the rocks are called from them the rocks of wild goats, 1Sa 24:2. The Septuagint, Vulgate Latin, and Arabic versions, render it "for the harts", or deer; and so Apollinarius: but the word is not used of them.

And the rocks for the conies; who being a feeble folk, make their houses in them, to protect them from creatures of superior power and strength, Pro 30:26. Some interpret it of the "hedgehog", as the Septuagint and Vulgate Latin versions: others of "hares", as the Syriac and Arabic, and so Apollinarius; and others of "mountain mice". Now what the hills and rocks are to the above creatures, a refuge and a habitation for them, that Christ is to those that fly to him for refuge; though weak and feeble, sinful and unworthy, he is their rock, the rock of their refuge, their strong tower, and place of defence.

Gill: Psa 104:19

He appointeth the moon for seasons,.... Or, "he made" ^e; for the moon is the work of his hands, Psa 8:3 as is likewise the sun. From the rain the psalmist passes to the luminaries; for this reason, as Aben Ezra thinks, because they are the cause of rain: the moon is taken notice of in the first place, because, as Kimchi observes, the night was before the day; and in the night of the fourth day were the sun, moon, and stars; but the sun rose in the morning. The moon was made for seasons as well as the sun, Gen 1:16 or that times might be numbered by it, as the Targum, both months and years; one of its courses and revolutions making a month, and twelve of these a year; which lunar years were in use among some nations: as also it is supposed to have an influence on the ebbing and flowing of the tides; and served to regulate the festivals of the Jews, their set appointed times, as the word signifies, and is used of them, and which were governed by it. And this Jarchi takes to be the sense of the passage; though Aben Ezra more truly remarks, that it purely belongs to the work of creation, and the original design and use of this luminary. It was an emblem of the ceremonial law; which consisted, among other things, in the observation of new moons; which gave some light in the time of Jewish darkness, though but a dim one, in comparison of the Gospel; had its imperfections, was changeable, waxed old, and vanished away; and which the church is said to have under her feet, being abolished, Rev 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, Son 6:10 which receives her light from Christ, the sun of righteousness; has its different phases and appearances; sometimes being in prosperity, and sometimes in adversity; has its spots and imperfections, and yet beautiful, through the grace of God and righteousness of Christ.

The sun knoweth his going down; not the going down of the moon, which is the sense of some, according to Kimchi; but his own going down; and so he knows his rising, to which this is opposed, Psa 50:1 and every revolution, diurnal or annual, he makes; and which he constantly and punctually observes, as if he was a creature endued with reason and understanding; see Psa 19:5. He knows the time of his setting, as the Targum, Syriac, and Arabic versions; and also the place where he is to set, at the different seasons of the year, and indeed every day. This luminary is an emblem of Christ, the sun of righteousness, Psa 84:11 the fountain of all light; the light of nature, grace, and glory; and of all spiritual life and heat, as well as fruitfulness. He arose at his incarnation, and set at his death, the time of both which he full well knew; and he has his risings and settings, with respect to the manifestation of himself to his people, or hiding himself from them, which depend on his pleasure.

Gill: Psa 104:20

Thou makest darkness, and it is night,.... The darkness was before the light, and the night before the day, Gen 1:2 and now the darkness and night are made by the setting of the sun before mentioned; see Isa 45:7.

Wherein all the beasts of the field do creep forth; out of their dens, and range about for their prey, as the evening wolves and others: and these are not the only creatures that choose the night and darkness; all wicked men do the same; whose deeds are evil, and do not care to come to the light, lest they should be reproved; particularly drunkards, adulterers, thieves, and murderers, Joh 3:20. So the Scribes and Pharisees, when they consulted to take away the life of Christ, and agreed with Judas to betray him, did it in the night: so false teachers, who are wolves in sheep's clothing, when it is a night of darkness with the church, take the advantage of it, to creep about and spread their pernicious doctrines; see 2Ti 3:6.

Gill: Psa 104:21

The young lions roar after their prey,.... Or, "at the prey" ^f; for, according to the Scriptures, it seems as if their time of roaring was when they have got their prey, and are tearing it and feeding on it, and not till then, Amo 3:4 though naturalists tell us, that, when they are pinched with hunger, they make such a hideous roaring, as quite stupefies, as well as terrifies, other creatures; that they have no power to stir, till they come up to them, and become their prey, who otherwise could outrun them; for the lion is neither a swift creature, nor of good scent: wherefore, according to credible accounts, a creature called a "jackal", little bigger than a fox, hunts its prey for it, and secures it till it comes up to it. Young lions are rather mentioned, because their appetite is keenest, and their voice loudest and strongest. This creature is an emblem of Satan, who goes about like a roaring lion, seeking whom he may devour, 1Pe 5:8.

And seek their meat from God; as all creatures in their way do; as the ravens by crying, so the young lions by roaring; neither one nor other can provide for themselves, but God, in his providence, supplies them all with food; see Psa 104:27. And should not we seek and ask our meat of God too, even both temporal and spiritual? And may we not expect it from him? Does he feed the ravens, and also the young lions, and will he not take care of his own people, and feed them with food convenient for them, and especially when they ask it of him? Psa 34:10.

Gill: Psa 104:22

The sun ariseth, they gather themselves together,.... Having gone some one way, some another, seeking their prey; but upon the sun's rising gather together in order to return from whence they came, abhorring the light of the sun, as some creatures do, and fearing being hunted and taken by men, the fear of whom is still in some measure upon the beasts of the field, Gen 9:2. So wicked men do not care for the light of the day, nor do false teachers choose to come to the light of the word; these owls and bats, these, as Tertullian calls them; and Satan himself chooses to set upon persons when they are in darkness, and in melancholy and disconsolate frames; and is afraid of believers, when they put on the armour of light, especially the shield of faith, and resist him with it, then he flees from them.

And lay them down in their dens; for rest and safety, and to feed themselves and young ones with the ravin they bring with them; see Son 4:8.

Gill: Psa 104:23

Man goeth forth to his work,.... Having taken sleep in the night, being comfortably refreshed, and his strength recruited; he rises with the rising sun, and goes forth cheerfully and with intrepidity to his work in the field, or elsewhere, the beasts being fled and gone.

And to his labour until the evening; to till the ground, and do other services and labour, either of the head or hand; for man is born and designed for labour, and not for sloth and idleness: in his innocent state he was set to dress the garden and keep it; and, after the fall, his doom was to get his bread by the sweat of his brow; and he is to work while the day lasts, till the evening and night come on, when he betakes himself to sleep and rest again. So the believer, though the work of redemption and salvation is wrought for him, and the work of grace is wrought in him, each by another hand; yet he has work enough to do, which he is created for, and under obligation to perform; and in which he is to continue steadfast and immovable, while the day of life lasts, till the night of death comes, and no man can work; and then he rests from his labours, and his works follow him.

Gill: Psa 104:24

O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Psa 104:25, he admires the sum of them, how great it was; and not only the quantity but the quality of them; for so the words may be rendered, "how great are thy works" ^g, as for number, so for nature; in which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause.

In wisdom hast thou made them all not only one thing, as the heavens, Psa 136:5, but everything is wisely contrived and made; there is a most glorious display of the wisdom of God in the most minute thing his hands have made; he has made everything beautiful in its season: a skilful artificer, when he has finished his work and looks it over again, often finds some fault or another in it: but when the Lord had finished his works of creation, and looked over them, he saw that all was good; infinite wisdom itself could find no blemish in them: what weak, foolish, stupid creatures must they be that pretend to charge any of the works of God with folly, or want of wisdom? Some by "wisdom" here understand Christ himself, the wisdom of God; and not amiss, since without him was not anything made; see Pro 3:19.

The earth is full of thy riches: or possessions ^h; for as the Lord is the maker, he is the proprietor and the possessor of heaven and earth, and all that is in them, and can and does dispose thereof as seems good in his sight; and whatever of the riches and good things of the earth men may have, they are only stewards, the Lord is the rightful owner and possessor of them; see Gen 14:19, with which compare Psa 33:5; see Gill on Psa 33:5.

Gill: Psa 104:25

So is this great and wide sea,.... One of the great and manifold works of God, made in his wisdom, and full of his riches and possessions, as the earth is; this is that collection of waters which God called seas, Gen 1:10 and is, as Kimchi observes, great in length, and wide and spacious in breadth; or "broad of hands" ⁱ, as in the original; or spacious in borders, as the Targum; it washing the several parts of the continent, and encompassing and embracing the whole earth with both arms as it were. Nor is it unusual with other writers to call the sea the great sea ^k, and to speak of an arm or arms of the sea ^l, as we do. Isidore says ^m, the great sea is that which flows out of the ocean from the west, and goes to the south, and then to the north, called so in comparison of other seas that are less, and is the Mediterranean sea, This is an emblem of the world, which may be compared to the sea for the multitude of nations and people in it, as numerous as the waves of the sea; for the temper of the inhabitants of it, being like the troubled sea, restless and uneasy, casting up the mire of dirt and sin; and for the instability of it, and the fluctuating state and condition of all things in it.

Wherein are things creeping innumerable; so that it seems there are reptiles in the water as well as on land; and indeed every creature without feet, and that goes upon its belly, in the element where it is, whether earth or water, is a creeping thing; of these swimming or creeping things the number is exceeding great, especially of the latter sort; fishes increasing much more than the beasts of the earth. Their species are innumerable; so their kinds or sorts are reckoned up by some one hundred and forty four ⁿ, by others one hundred and fifty three ^o, and by others one hundred and seventy six ^p; the Malabarians reckon, up 900,000 fishes, and 1,100,000 creeping things ^q. These are an emblem of the common people of the world, which are innumerable; see Hab 1:14.

Both small and great beasts; for there are creatures in the seas which answer to those on the dry land, both of the lesser and greater sort, as sea lions, sea horses, sea cows, sea hogs, &c. these may represent the rulers and governors of the world, supreme and subordinate; it is no unusual thing for great monarchies, and persons of great power and authority, to be signified by beasts rising out of the sea, Dan 7:3.

Gill: Psa 104:26

There go the ships,.... From place to place, from one end of the world to the other, for the sake of merchandise ^r; this is one of the four things that were too wonderful for Solomon, "the way of a ship in the midst of the sea", Pro 30:19 though navigation was improved in his times indeed not so much as it is now. The original of ships was doubtless Noah's ark, so that they owe their first draught to God himself. They seem to be an emblem of the church and people of God passing through the sea of this world to the haven of eternal rest. The ship is but a small vessel, and takes up but a small room in comparison of the vast ocean on which it is; and so the church of Christ is but small, a little city, and few men in it, a little flock, a small remnant: a ship is unfixed and unsettled, sometimes here and sometimes there; so the church of Christ is sometimes in one place, and sometimes in another; nor is this world the rest of God's people, nor have they any continuing city here; for, as a ship is tossed with tempests, so are they with the waves of afflictions, the temptations of Satan, and the persecutions of men; and sometimes, like Paul, and the mariners with him, have no sight of sun and stars for many days, of the sun of righteousness, or of the stars, the ministers of the word; when sailing is dangerous it bodes perilous times, through the impure lives of professors, and impious doctrines of false teachers, whereby many suffer shipwreck; yet all the Lord's people get safe ashore, having a good pilot, Christ, to conduct them; and the good anchor of hope, sure and steadfast.

There is that leviathan, whom thou hast made to play therein; the Targum adds,

"for the righteous at the feast of the house of his habitation.''

Of this creature there is an account in Job 41:1. Some take it to be the crocodile, which is both a sea and river fish; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, and so Apollinarius, call it the dragon; it is more generally thought to be the whale; Aben Ezra says it is the name of every great fish; it is a sportive creature, tumbles about in the great sea, and plays with the waters of it, which it tosses up in great quantities; and with the fishes of the sea, which it devours at pleasure; and laughs at the shaking of the spear; and to which mariners throw out their empty casks to play with, when near them, and they in danger by it; see Job 41:5. This creature is generally reckoned by the ancients a figure of Satan, it being king over all the children of pride, Job 41:34 as he is the prince of the power of the air, and god of this world; who has been playing his tricks in it from the beginning of it, not only deceiving our first parents, but all the nations of the world; nor are saints ignorant of his devices. It sometimes describes a tyrannical prince, as the kings of Babylon and of Egypt, Isa 27:1 and is a true picture of antichrist, the beast which rose out of the sea; nor is there any like him on earth; see Rev 13:1.

Gill: Psa 104:27

These wait all upon thee,.... Or "hope in thee" ^s; not only the fishes of the sea, but the beasts of the field; for to them the psalmist returns, as Aben Ezra observes; to whom hope and expectation of their food and waiting for it at the hands of God, are ascribed; the allusion seems to be to tame creatures, who come at their certain times and wait on them that have been used to give them their food; and it may instruct us to wait on the Lord, as for our daily bread, so for our spiritual food, in prayer, and in public ordinances, where and from whom we may hope and expect to have it.

That thou mayest give them their meat in due season; or "in his time" ^t; everyone in its own time, which is natural to them, and they have been used to; at which time the Lord gives it to them and they take it; it would be well if men would do so likewise, eat and drink in proper and due time, Ecc 10:17. Christ speaks a word in season to weary souls; his ministers give to everyone their portion of meat in due season; and a word spoken in due season, how good and sweet is it? Isa 1:4.

Gill: Psa 104:28

That thou givest them they gather,.... What God bestows upon them as a bounty of Providence they take and make use of, and in their way thankfully, and without repining; some gather it up for immediate use and service, and not into barns; others gather it up for time to come, as the ant, Mat 6:26. Kimchi understands this of a time of scarcity, when they gather here a little and there a little; as he does the following clause of a time of plenty.

Thou openest thine hand, they are filled with good; God, in whose hand all things are, and from whence all things come, opens his hand of providence, and liberally and bountifully gives, as this phrase signifies, Deu 15:11 and all his creatures are filled with his good things to their satisfaction: and thus the spiritual food which he gives his people, they gather it by the hand of faith, as the Israelites gathered the manna in the wilderness every morning, and according to their eating, what was sufficient for them; and to whom he gives liberally, even all things richly to enjoy; all things pertaining to life and godliness; Christ, and all things along with him; abundance of grace here, and glory hereafter; and they are satisfied with his good things as with marrow and fatness.

Gill: Psa 104:29

Thou hidest thy face, they are troubled,.... God may be said to hide his face from the creatures when he withholds their food from them, when there is a scarcity of provisions, a famine in the land; when there is no pasture for them to feed on, nor brooks of water to drink of; then are they troubled or perplexed, as in Joe 1:18 and know not what to do, nor where to go for help, but faint, and sink, and die. So in a spiritual sense when God hides his face from his people, removes his Shechinah, or divine Majesty and Presence, as the Targum here; and withdraws the influences of his grace and Spirit; or when they have no food for their souls, or what they have is not blessed, then are they troubled, Psa 30:7.

Thou takest away their breath, they die, and return to their dust; their original dust, from whence they sprung, as man himself does; the breath of all is from the Lord; he gives it to his creatures, and when he pleases he takes it away; and when he does, they die and become dust again.

Gill: Psa 104:30

Thou sendest forth thy Spirit, they are created,.... Thy Holy Spirit, as the Targum, who was at first concerned in the creation of all things, the heavens and the earth, and man upon it, Gen 1:2, Job 26:13 which may be alluded to here; though it seems chiefly to intend the generation and production of creatures in the room of those that die off; that so their species may be preserved, and there may be a constant succession of them, as there is in all ages, Ecc 1:4.

And thou renewest the face of the earth; by a new set of creatures of all kinds being brought upon it to fill it. As there is also a daily renewing it every morning by the rising sun, giving fresh life and vigour to all created beings; and a yearly one every spring, when the face of all nature is renewed and revived. Jarchi and Arama understand it of the resurrection of the dead; this sense Kimchi mentions as an article of their faith, but not as the sense of the text. It may be applied to the renewing work of the Spirit of God in the souls of men, by whom they are made new, and by whom they are daily renewed in the Spirit of their minds. And there are particular seasons in which God sends forth his Spirit and renews the face of things in the world, and in his churches; upon the effusion of his Spirit in the first times of the Gospels, there was a new face of things, not only in the land of Judea, but throughout the whole Gentile world, where old things passed away, and all things became new; as in the latter day, when the Spirit shall be poured forth from on high, there will be a renewing of the face of the earth again; it will be filled with the knowledge of the Lord as the waters cover the sea; the kingdoms of it will become Christ's; new heavens and a new earth will be created, and Jerusalem will be made a rejoicing, and her people a joy, Isa 65:17.

Gill: Psa 104:31

The glory of the Lord shall endure for ever,.... The glory which arises from the works of his hands, which is due unto him, and shall be given him; this is opposed to the perishing and fading glory of all created beings: and as Christ is the person spoken of throughout the whole psalm, this may be understood of his glory as the only begotten of the Father; and which is equal to his Father's glory, and is the same yesterday, today, and for ever; and of the glory of his office as Mediator: and of all his works of nature and grace, of creation and redemption: nor will there be creatures wanting, angels and men to glorify his name, to all eternity. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions render it as a prayer, "let the glory of the Lord be for ever"; or, let him be for ever glorified, on account of the perfections of his nature, and the works of his hands; as he will and ought to be.

The Lord shall rejoice in his works; being well pleased with them, as he was with the works of creation; they appearing, on a survey of them, to be all very good, Gen 1:31 so he rejoices in the sustaining and preservation of them; and the rather when he is glorified in them. And this should be a reason why glory should be given him, that he may rejoice in his works, and not be grieved, as he is sometimes said to be and to repent of his making them, Gen 6:6. Christ rejoices in the work of redemption, which he undertook and performed with pleasure; he rejoiced at the finishing it, and he rejoices in the application of it to his people and will rejoice in their complete enjoyment of it; they being the objects of his love, in whom he has an interest; whom he engaged for, are the purchase of his blood, and for whom he prays and intercedes; he rejoices in them as the work of his hands now; in their persons, who are his "hephzibah", in whom he delights; "his beulah", to whom he is married: he rejoices in his own grace wrought in them, and in the exercise of it on him; he rejoices over them to do them good, and never ceases doing good to them and for them.

Gill: Psa 104:32

He looketh on the earth, and it trembleth,.... As Sinai did when he descended on it, Psa 68:8, to which the allusion seems to be; and a look from him, a severe one, a frowning one, will make the inhabitants of the earth to tremble; a providential look, sending famine, pestilence or the sword among them. A displeased look will make the hearts of his own children tremble, as no doubt Peter's did, when the Lord looked upon him, and he remembered his word; and if a look, much more a word, an awful word, as his voice in the law, pronouncing such cursed as keep it not; and especially the tremendous sentence he will pronounce on the wicked at the last day,

go, ye cursed, &c. and if a look and a word are so terrible, what will be the lighting down of his arm, with the indignation of his anger upon those who have refused to give him glory? For the words seem to carry in them a reason why he should be glorified, taken from the consequence of not glorifying him, who has such a majesty in his looks, such a terror in his countenance, and such power in his hands.

He toucheth the hills, and they smoke; as Sinai likewise did, when he was upon it, Exo 19:18, and as other hills do, when touched with lightning; the tops of mountains, the higher they are, the sooner and the more they smoke ^u. God, with a touch of his hand, can set mountains on fire, open "volcanos", and cause them to burn for years together; as Etna, Vesuvius, Hecla, and others: and how easily can he set on fire the course of nature, burn the world, and all that is in it! It is but touching it, and it takes fire immediately: this he can as easily do as a man can light a torch or a candle; and as easily can he destroy sinners with the fire of his wrath, or cast them into everlasting fire, with the devil and his angels, which will burn to the lowest hell; and what are hills and mountains, or the greatest personages on earth, if he does but touch them, or lay his hand upon them in wrath? They are crushed as the moth; they are nothing before our great Zerubbabel.

Gill: Psa 104:33

I will sing unto the Lord as long as I live,.... Or, "in my life or lives ^w", throughout the whole of it. This was what the psalmist determined to do, let others do what they would; even sing songs of praise to the Lord; since he was the God of his life, who had fed him all his life long; from whom he had all the mercies of life, and by whom he had been followed with goodness and mercy all his days, and on whom his life and the comforts of it depended.

I will sing praise unto my God while I have my being: because he lived, and moved, and had his being in him; and it was continued to him, and he was upheld in it; and not only for his being, but for his well being; as for his temporal, so for his spiritual mercies, which he had from him as his God, as his covenant God; such as peace, pardon, righteousness, and eternal life: a view of God as our own God, such a view as Thomas had of Christ, when he said, "my Lord, and my God", is enough to make a man sing; and when the psalmist says he would do this as long as he lived and had a being, this is not to be understood as if this work would end with his life, or that he had no thought of praising him hereafter; but it signifies his constancy in this employment, while in the land of the living; knowing that in the grave he could not praise the Lord with his bodily organs as now; though he knew that this would be his eternal employ in the world of spirits, in his soul, during its separate state, and in soul and body after the resurrection.

Gill: Psa 104:34

My meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of creation, providence, and redemption; of his word, the blessed truths and comfortable doctrines of it; of his providential dispensations, and gracious dealings with his people in the present state; which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition,

"let my meditation be sweet before him;''

that is, grateful and acceptable to him: or, as the Septuagint and Vulgate Latin versions, "let my speech", discourse, colloquy, address in prayer; see Psa 141:2, or, "let my praise", so the Arabic and Syriac versions: the spiritual sacrifices both of prayer and praise are acceptable to God through Christ; and the speech of the church, and every believer, whether in the one way or the other, is sweet to Christ, very pleasant and delightful to him, Son 2:14.

I will be glad in the Lord: the Targum is,

"in the Word of the Lord;''

in the essential Word, the Lord Jesus Christ; in his person, the greatness, glory, beauty, and fulness of it; in his righteousness, its purity, perfection, and perpetuity; in his salvation, being so suitable, complete, and glorious.

Gill: Psa 104:35

Let the sinners be consumed out of the earth,.... Not in common, for all men are sinners, even good men are not without sin; but notorious sinners, whose lives are one continued series and course of sinning; such as will not have Christ to reign over them, and do not give him the glory due unto him; particularly antichrist, the man of sin, and his followers; they that worship the beast and his image: these will be consumed with the breath of his mouth, and with the brightness of his coming, and will perish out of his land, 2Th 2:3.

And let the wicked be no more; as the wicked one, antichrist, will be no more when consumed; there will never rise another, when the beast and false prophet are taken and cast alive into the lake of fire; there will no more of the antichristian party remain, the remnant of them will be slain with the sword; after the battle of Armageddon, there will be none left of the followers of antichrist, nor any ever rise up any more.

Bless thou the Lord, O my soul; as for his mercies, spiritual and temporal, so for the destruction of all his enemies. The psalm begins and ends alike as the preceding.

Praise ye the Lord, or hallelujah: this is the first time this word is used in this book of Psalms, though frequently afterwards: and it is observable that it is only used, in the New Testament, at the prophecy of the destruction of antichrist, Rev 19:1 which may serve to confirm the sense before given; and is to be considered as a call upon the saints to praise the Lord, on account of his righteous judgments on his and his church's enemies; so Aben Ezra.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 104:16

¹ sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8).

² tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).

NET Notes: Psa 104:17

¹ tn Heb “[the] heron [in the] evergreens [is] its home.”

sn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8).

NET Notes: Psa 104:18

¹ tn Heb “the high mountains [are] for the goats.”

NET Notes: Psa 104:19

¹ tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.

² tn Heb more metaphorically, “knows its setting.”

NET Notes: Psa 104:20

¹ tn Heb “you make darkness, so that it might be night.”

NET Notes: Psa 104:21

¹ sn The lions’ roaring is viewed as a request for food from God.

NET Notes: Psa 104:22

¹ tn Heb “lie down.”

NET Notes: Psa 104:23

¹ tn Heb “man goes out to his work, and to his labor until evening.”

NET Notes: Psa 104:24

¹ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

² tn Heb “all of them with wisdom you have made.”

NET Notes: Psa 104:25

¹ tn Heb “this [is] the sea, great and broad of hands [i.e., “sides” or “shores”].”

² tn Heb “where [there are] swimming things, and without number.”

NET Notes: Psa 104:26

¹ tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale.

NET Notes: Psa 104:27

¹ tn Heb “All of them.” The pronoun “them” refers not just to the sea creatures mentioned in vv. 25-26, but to all living things (see v. 24). This has been specified in the translation as “all of your creatures” for clarity.

² tn Heb “to give their food in its time.”

NET Notes: Psa 104:28

¹ tn Heb “they are satisfied [with] good.”

NET Notes: Psa 104:29

¹ tn Heb “you hide your face, they are terrified.”

NET Notes: Psa 104:31

¹ tn Heb “be forever.”

² tn Or “rejoice in his works.”

NET Notes: Psa 104:33

¹ tn Heb “in my duration.”

NET Notes: Psa 104:34

¹ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

NET Notes: Psa 104:35

¹ tn Or “be destroyed.”

Geneva Bible: Psa 104:19

He appointed ^{( i )} the moon for seasons: ^{( k )} the sun knoweth his going down.

^{( i )} As to separate the night from the day, and to note days, months and years.

^{( k )} That is, by his course, either far or near, it notes summer, winter and other seasons.

Geneva Bible: Psa 104:21

The young lions roar after their prey, and seek their meat ^{( l )} from God.

^{( l )} That is, they only find meat according to God's providence, who cares even for the brute beasts.

Geneva Bible: Psa 104:23

^{( m )} Man goeth forth unto his work and to his labour until the evening.

^{( m )} That is, when the day springs for the light is as it were a shield to defend man against the tyranny and fierceness of beasts.

Geneva Bible: Psa 104:24

O LORD, how ^{( n )} manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.

^{( n )} He confesses that no tongue is able to express God's works nor mind to comprehend them.

Geneva Bible: Psa 104:27

^{( o )} These wait all upon thee; that thou mayest give [them] their meat in due season.

^{( o )} God is a nourishing father, who provides for all creatures their daily foods.

Geneva Bible: Psa 104:29

Thou ^{( p )} hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.

^{( p )} As by your presence all things have life; so if you withdraw your blessings they all perish.

Geneva Bible: Psa 104:30

Thou ^{( q )} sendest forth thy spirit, they are created: and thou renewest the face of the earth.

^{( q )} As the death of creatures shows that we are nothing of ourselves: so their generation declares that we receive all things from our Creator.

Geneva Bible: Psa 104:32

He looketh on the earth, and it trembleth: he toucheth the hills, and they ^{( r )} smoke.

^{( r )} God's merciful face gives strength to the earth, but his severe countenance burns the mountains.

Geneva Bible: Psa 104:35

Let the sinners be ^{( s )} consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.

^{( s )} Who infect the world, and so cause it to be that God cannot rejoice in his work.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 104:1-35

1 A meditation upon the mighty power,

7 and wonderful providence of God.

31 God's glory is eternal.

33 The prophet vows perpetually to praise God.

MHCC: Psa 104:10-18

When we reflect upon the provision made for all creatures, we should also notice the natural worship they render to God. Yet man, forgetful ungrateful man, enjoys the largest measure of his Creator's kindness. the earth, varying in different lands. Nor let us forget spiritual blessings; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness. Does God provide for the inferior creatures, and will he not be a refuge to his people?

MHCC: Psa 104:19-30

We are to praise and magnify God for the constant succession of day and night. And see how those are like to the wild beasts, who wait for the twilight, and have fellowship with the unfruitful works of darkness. Does God listen to the language of mere nature, even in ravenous creatures, and shall he not much more interpret favourably the language of grace in his own people, though weak and broken groanings which cannot be uttered? There is the work of every day, which is to be done in its day, which man must apply to every morning, and which he must continue in till evening; it will be time enough to rest when the night comes, in which no man can work. The psalmist wonders at the works of God. The works of art, the more closely they are looked upon, the more rough they appear; the works of nature appear more fine and exact. They are all made in wisdom, for they all answer the end they were designed to serve. Every spring is an emblem of the resurrection, when a new world rises, as it were, out of the ruins of the old one. But man alone lives beyond death. When the Lord takes away his breath, his soul enters on another state, and his body will be raised, either to glory or to misery. May the Lord send forth his Spirit, and new-create our souls to holiness.

MHCC: Psa 104:31-35

Man's glory is fading; God's glory is everlasting: creatures change, but with the Creator there is no variableness. And if mediation on the glories of creation be so sweet to the soul, what greater glory appears to the enlightened mind, when contemplating the great work of redemption! There alone can a sinner perceive ground of confidence and joy in God. While he with pleasure upholds all, governs all, and rejoices in all his works, let our souls, touched by his grace, meditate on and praise him.

Matthew Henry: Psa 104:10-18

Having given glory to God as the powerful protector of this earth, in saving it from being deluged, here he comes to acknowledge him as its bountiful benefactor, who provides conveniences for all the creatures.

I. He provides fresh water for their drink: He sends the springs into the valleys, Psa 104:10. There is water enough indeed in the sea, that is, enough to drown us, but not one drop to refresh us, be we ever so thirsty - it is all so salt; and therefore God has graciously provided water fit to drink. Naturalists dispute about the origin of fountains; but, whatever are their second causes, here is their first cause; it is God that sends the springs into the brooks, which walk by easy steps between the hills, and receive increase from the rain-water that descends from them. These give drink, not only to man, and those creatures that are immediately useful to him, but to every beast of the field (Psa 104:11); for where God has given life he provides a livelihood and takes care of all the creatures. Even the wild asses, though untameable and therefore of no use to man, are welcome to quench their thirst; and we have no reason to grudge it them, for we are better provided for, though born like the wild ass's colt. We have reason to thank God for the plenty of fair water with which he has provided the habitable part of his earth, which otherwise would not be habitable. That ought to be reckoned a great mercy the want of which would be a great affliction; and the more common it is the greater mercy it is. Usus communis aquarum - water is common for all.

II. He provides food convenient for them, both for man and beast: The heavens drop fatness; they hear the earth, but God hears them, Hos 2:21. He waters the hills from his chambers (Psa 104:13), from those chambers spoken of (Psa 104:3), the beams of which he lays in the waters, those store-chambers, the clouds that distil fruitful showers. The hills that are not watered by the rivers, as Egypt was by the Nile, are watered by the rain from heaven, which is called the river of God (Psa 65:9), as Canaan was, Deu 11:11, Deu 11:12. Thus the earth is satisfied with the fruit of his works, either with the rain it drinks in (the earth knows when it has enough; it is a pity that any man should not) or with the products it brings forth. It is a satisfaction to the earth to bear the fruit of God's works for the benefit of man, for thus it answers the end of its creation. The food which God brings forth out of the earth (Psa 104:14) is the fruit of his works, which the earth is satisfied with. Observe how various and how valuable its products are.

1. For the cattle there is grass, and the beasts of prey, that live not on grass, feed on those that do; for man there is herb, a better sort of grass (and a dinner of herbs and roots is not to be despised); nay, he is furnished with wine, and oil, and bread, Psa 104:15. We may observe here, concerning our food, that which will help to make us both humble and thankful. (1.) To make us humble let us consider that we have a necessary dependence upon God for all the supports of this life (we live upon alms; we are at his finding, for our own hands are not sufficient for us), - that our food comes all out of the earth, to remind us whence we ourselves were taken and whither we must return, - and that therefore we must not think to live by bread alone, for that will feed the body only, but must look into the word of God for the meat that endures to eternal life. Let us also consider that we are in this respect fellow-commoners with the beasts; the same earth, the same spot of ground, that brings grass for the cattle, brings corn for man. (2.) To make us thankful let us consider, [1.] That God not only provides for us, but for our servants. The cattle that are of use to man are particularly taken care of; grass is made to grow in great abundance for them, when the young lions, that are not for the service of man, often lack and suffer hunger. [2.] That our food is nigh us, and ready to us. Having our habitation on the earth, there we have our storehouse, and depend not on the merchant-ships that bring food from afar, Pro 31:14. [3.] That we have even from the products of the earth, not only for necessity, but for ornament and delight, so good a Master do we serve. First, Does nature call for something to support it, and repair its daily decays? Here is bread, which strengthens man's heart, and is therefore called the staff of life; let none who have that complain of want. Secondly, Does nature go further, and covet something pleasant? Here is wine, that makes glad the heart, refreshes the spirits, and exhilarates them, when it is soberly and moderately used, that we may not only go through our business, but go through it cheerfully. It is a pity that that should be abused to overcharge the heart, and unfit men for their duty, which was given to revive their heart and quicken them in their duty. Thirdly, Is nature yet more humoursome, and does it crave something for ornament too? Here is that also out of the earth - oil to make the face to shine, that the countenance may not only be cheerful but beautiful, and we may be the more acceptable to one another.

2. Nay, the divine providence not only furnishes animals with their proper food, but vegetables also with theirs (Psa 104:16): The trees of the Lord are full of sap, not only men's trees, which they take care of and have an eye to, in their orchards, and parks, and other enclosures, but God's trees, which grow in the wildernesses, and are taken care of only by his providence; they are full of sap and want no nourishment. Even the cedars of Lebanon, an open forest, though they are high and bulky, and require a great deal of sap to feed them, have enough from the earth; they are trees which he has planted, and which therefore he will protect and provide for. We may apply this to the trees of righteousness, which are the planting of the Lord, planted in his vineyard; these are full of sap, for what God plants he will water, and those that are planted in the house of the Lord shall flourish in the courts of our God, Psa 92:13.

III. He takes care that they shall have suitable habitations to dwell in. To men God has given discretion to build for themselves and for the cattle that are serviceable to them; but there are some creatures which God more immediately provides a settlement for. 1. The birds. Some birds, by instinct, make their nests in the bushes near rivers (Psa 104:12): By the springs that run among the hills some of the fowls of heaven have their habitation, which sing among the branches. They sing, according to their capacity, to the honour of their Creator and benefactor, and their singing may shame our silence. Our heavenly Father feeds them (Mat 6:26), and therefore they are easy and cheerful, and take no thought for the morrow. The birds being made to fly above the earth (as we find, Gen 1:20), they make their nests on high, in the tops of trees (Psa 104:17); it should seem as if nature had an eye to this in planting the cedars of Lebanon, that they might be receptacles for the birds. Those that fly heavenward shall not want resting-places. The stork is particularly mentioned; the fir-trees, which are very high, are her house, her castle. 2. The smaller sort of beasts (Psa 104:18): The wild goats, having neither strength nor swiftness to secure themselves, are guided by instinct to the high hills, which are a refuge to them; and the rabbits, which are also helpless animals, find shelter in the rocks, where they can set the beasts of prey at defiance. Does God provide thus for the inferior creatures; and will he not himself be a refuge and dwelling-place to his own people?

Matthew Henry: Psa 104:19-30

We are here taught to praise and magnify God,

I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (Psa 104:19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (Psa 104:20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Gen 9:2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job 24:15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (Psa 104:22, Psa 104:23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work.

II. For the replenishing of the ocean (Psa 104:25, Psa 104:26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation ( there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen 1:21) and is here called the leviathan, as Job 41:1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear, Job 41:29.

III. For the seasonable and plentiful provision which is made for all the creatures, Psa 104:27, Psa 104:28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with - they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot.

IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (Psa 104:29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Psa 30:7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (Psa 104:30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one.

In the midst of this discourse the psalmist breaks out into wonder at the works of God (Psa 104:24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.

Matthew Henry: Psa 104:31-35

The psalmist concludes this meditation with speaking,

I. Praise to God, which is chiefly intended in the psalm.

1. He is to be praised, (1.) As a great God, and a God of matchless perfection: The glory of the Lord shall endure for ever, Psa 104:31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness. (2.) As a gracious God: The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he saw every thing that he had made, and behold it was very good, and rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his gifts and callings are without repentance. (3.) As a God of almighty power (Psa 104:32): He looks on the earth, and it trembles, as unable to bear his frowns - trembles, as Sinai did, at the presence of the Lord. He touches the hills, and they smoke. The volcanoes, or burning mountains, such as Aetna, are emblems of the power of God's wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm? Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner take pleasure in those that fear him and that tremble at his word.

2. The psalmist will himself be much in praising him (Psa 104:33): " I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as my God, a God in covenant with me, and this not now only, but as long as I live, and while I have my being. "Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company.

II. Joy to himself (Psa 104:34): My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: " I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will rejoice in the Lord always and in him only."All my joys shall centre in him, and in him they shall be full.

III. Terror to the wicked (Psa 104:35): Let the sinners be consumed out of the earth; and let the wicked be no more. 1. Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty. 2. Those that rebel against the light of such convincing evidence of God's being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out. 3. Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: "While sinners are consumed out of the earth, let my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When the wicked are no more I hope to be praising God world without end; and therefore, Praise you the Lord; let all about me join with me in praising God. Hallelujah; sing praise to Jehovah."This is the first time that we meet with Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New Testament Babylon is consumed, this is the burden of the song, Hallelujah, Rev 19:1, Rev 19:3, Rev 19:4, Rev 19:6.

Keil-Delitzsch: Psa 104:14-18

In the fourth decastich the poet goes further among the creatures of the field and of the forest. The subject to להוציא is מצמיח . The clause expressing the purpose, which twice begins with an infinitive, is continued in both instances, as in Isa 13:9, but with a change of subject (cf. e.g., Amo 1:11; Amo 2:4), in the finite verb. On what is said of wine we may compare Ecc 10:19, Sir. 40:20, and more especially Isaiah, who frequently mentions wine as a representative of all the natural sources of joy. The assertion that משּׁמן signifies "before oil = brighter than oil,"is an error that is rightly combated by Böttcher in his Proben and two of his "Gleanings,"

(Note: Proben , i.e., Specimens of Old Testament interpretation, Leipzig 1833, and Aehrenlese (Gleanings), referred to in the preface of these volumes. - Tr.)

which imputes to the poet a mention of oil that is contrary to his purpose in this connection wand inappropriate. Corn, wine, and oil are mentioned as the three chief products of the vegetable kingdom (Luther, Calvin, Grotius, Dathe, and Hupfeld), and are assumed under עשׂב in Psa 104:14 , as is also the case in other instances where distinction would be superfluous, e.g., in Exo 9:22. With oil God makes the countenance shining, or bright and cheerful, not by means of anointing-since it was not the face but the head that was anointed (Mat 6:17), - but by the fact of its increasing the savouriness and nutritiveness of the food. להצהיל is chosen with reference to יצהר . In Psa 104:15 לבב־אנושׁ does not stand after, as in Psa 104:15 (where it is לבב־ with Gaja on account of the distinctive), but before the verb, because לבב as that which is inward stands in antithesis to פנים as that which is outside. Since the fertilization of the earth by the rain is the chief subject of the predication in Psa 104:13, Psa 104:16 is naturally attached to what precedes without arousing critical suspicion. That which satisfies is here the rain itself, and not, as in Psa 104:13 , that which the rain matures. The "trees of Jahve"are those which before all others proclaim the greatness of their Creator. אשׁר־שׁם refers to these trees, of which the cedars and then the cypresses ( ברושׁים , root בר , to cut) are mentioned. They are places where small and large birds build their nests and lodge, more particularly the stork, which is called the חסידה as being πτηνῶν εὐσεβέστατον ζώων (Barbrius, Fab. xiii.), as avis pia ( pietaticultrix in Petronius, lv. 6), i.e., on account of its love of family life, on account of which it is also regarded as bringing good fortune to a house.

(Note: In the Merg& district, where the stork is not called leklek as it is elsewhere, but charnuk [ on account of its bill like a long horn (Arab. chrn ) standing out in front, the women and children call it Arab. 'bû sa‛d , "bringer of good luck."Like the חסידה , the long-legged carrion-vulture ( Vultur percnopterus ) or mountain-stork, ὀρειπελαργός , is called רחם (Arab. rḥm ) on account of its στοργή .)

The care of God for the lodging of His creatures leads the poet from the trees to the heights of the mountains and the hiding-places of the rocks, in a manner that is certainly abrupt and that disturbs the sketch taken from the account of the creation. הגּבהים is an apposition. יעל (Arabic wa‛il ) is the steinboc, wild-goat, as being an inhabitant of יעל ( wa‛l , wa‛la ), i.e., the high places of the rocks, as יען , Lam 4:3, according to Wetzstein, is the ostrich as being an inhabitant of the wa‛na , i.e., the sterile desert; and שׁפן is the rock-badger, which dwells in the clefts of the rocks (Pro 30:26), and resembles the marmot - South Arabic Arab. tufun , Hyrax Syriacus (distinct from the African). By שׁפן the Jewish tradition understand the coney, after which the Peshîto here renders it לחגסא ( חגס , cuniculus ). Both animals, the coney and the rock-badger, may be meant in Lev 11:5; Deu 14:7; for the sign of the cloven hoof ( פּרסה שׁסוּעה ) is wanting in both. The coney has four toes, and the hyrax has a peculiar formation of hoof, not cloven, but divided into several parts.

Keil-Delitzsch: Psa 104:19-23

The fifth decastich, in which the poet passes over from the third to the fourth day, shows that he has the order of the days of creation before his mind. The moon is mentioned first of all, because the poet wishes to make the picture of the day follow that of the night. He describes it in Psa 104:19 as the calendarial principal star. מועדים are points and divisions of time (epochs), and the principal measurer of these for civil and ecclesiastical life is the moon (cf. Sir. 43:7, ἀπὸ σελήνης σημεῖον ἑορτῆς ), just as the sun, knowing when he is to set, is the infallible measurer of the day. In Psa 104:20 the description, which throughout is drawn in the presence of God in His honour, passes over into direct address: jussives ( תּשׁת , ויהי ) stand in the hypothetical protasis and in its apodosis (EW. §357, b ). It depends upon God's willing only, and it is night, and the wakeful life of the wild beasts begins to be astir. The young lions then roar after their prey, and flagitaturi sunt a Deo cibum suum . The infinitive with Lamed is an elliptical expression of a conjugatio periphrastica (vid., on Hab 1:17), and becomes a varying expression of the future in general in the later language in approximation to the Aramaic. The roar of the lions and their going forth in quest of prey is an asking of God which He Himself has implanted in their nature. With the rising of the sun the aspect of things becomes very different. שׁמשׁ is feminine here, where the poet drops the personification (cf. Psa 19:1-14). The day which dawns with sunrise is the time for man. Both as to matter and style, Psa 104:21 call to mind Job 24:5; Job 37:8; Job 38:40.

Keil-Delitzsch: Psa 104:24-30

Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ , Psa 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין , which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator ( קנה ). Beside קיניך , however, we also find the reading קנינך , which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך ), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου , or according to the Latin versions κτήσεώς σου ( possessione tua , Luther "they possessions"), but is inferior to the plural ktisma'toon σου , as an accusative of the object to מלאה . The sea more particularly is a world of moving creatures innumerable (Psa 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psa 68:9, Isa 23:13; Jos 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psa 68:28; Jer 2:21; Gen 43:14, and the reverse case above in Psa 104:18 ). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana .

(Note: Vide Chabas, Le papyrus magique Harris , p. 246, No. 826: HANI ( אני ), vaisseau, navire , and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana , vid., Chabas loc. cit. p. 33.)

Leviathan , in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds , §§178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psa 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psa 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם , Psa 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psa 145:15., Psa 147:9. כּלּם , by an obliteration of the suffix, signifies directly "altogether,"and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. §338, a . The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psa 104:29 is equivalent to תּאסף , as in 1Sa 15:6, and frequently. The full future forms accented on the ultima , from Psa 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psa 104:29.

Keil-Delitzsch: Psa 104:31-35

The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group, which is again substantially decastichic, with a sabbatic meditation, inasmuch as he wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days' work may be able to rejoice in them. For if they cease to give Him pleasure, He can indeed blot them out as He did at the time of the Flood, since He is always able by a look to put the earth in a tremble, and by a touch to set the mountains on fire ( ותּרעד of the result of the looking, as in Amo 5:8; Amo 9:6, and ויעשׁנוּ of that which takes place simultaneously with the touching, as in Psa 144:5, Zec 9:5, cf. on Hab 3:10). The poet, however, on his part, will not suffer there to be any lack of the glorifying of Jahve, inasmuch as he makes it his life's work to praise his God with music and song ( בּחיּי as in Psa 63:5, cf. Bar. 4:20, ἐν ταῖς ἡμέραις μου ). Oh that this his quiet and his audible meditation upon the honour of God may be pleasing to Him ( ערב על synonymous with טּוב על , but also שׁפר על , Psa 16:6)! Oh that Jahve may be able to rejoice in him, as he himself will rejoice in his God! Between "I will rejoice,"Psa 104:34, and "He shall rejoice,"Psa 104:31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature. When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth ( יתּמּוּ , cf. Num 14:35); for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. The expression is not: may sins ( חטּאים , as it is meant to be read in B. Berachoth , 10 a , and as some editions, e.g., Bomberg's of 1521, actually have it), but: may sinners, be no more, for there is no other existence of sin than the personal one.

With the words Bless, O my soul, Jahve , the Psalm recurs to its introduction, and to this call upon himself is appended the Hallelujah which summons all creatures to the praise of God - a call of devotion which occurs nowhere out of the Psalter, and within the Psalter is found here for the first time, and consequently was only coined in the alter age. In modern printed copies it is sometimes written הללוּ־יהּ , sometimes הללוּ יהּ , but in the earlier copies (e.g., Venice 1521, Wittenberg 1566) mostly as one word הללוּיהּ .

(Note: More accurately הללוּיהּ with Chateph , as Jekuthiël ha-Nakdan expressly demands. Moreover the mode of writing it as one word is the rule, since the Masora notes the הללוּ־יהּ , occurring only once, in Psa 135:3, with לית בטעם as being the only instance of the kind.)

In the majority of MSS it is also found thus as one word,

(Note: Yet even in the Talmud ( J. Megilla i. 9, Sofrim v. 10) it is a matter of controversy concerning the mode of writing this word, whether it is to be separate or combined; and in B. Pesachim 117 a Rab appeals to a Psalter of the school of Chabibi ( תילי דבי חביבי ) that he has seen, in which הללו stood in one line and יה in the other. In the same place Rab Chasda appeals to a תילי דבי רב חנין that he has seen, in which the Hallelujah standing between two Psalms, which might be regarded as the close of the Psalm preceding it or as the beginning of the Psalm following it, as written in the middle between the two ( בעמצע פירקא ). In the הלליה written as one word, יה is not regarded as strictly the divine name, only as an addition strengthening the notion of the הללו , as in במרחביה Psa 118:5; with reference to this, vide Geiger, Urschrift , S. 275.)

and that always with הּ , except the first הללוּיהּ which occurs here at the end of Ps 104, which has ה raphe in good MSS and old printed copies. This mode of writing is that attested by the Masora (vid., Baer's Psalterium , p. 132). The Talmud and Midrash observe this first Hallelujah is connected in a significant manner with the prospect of the final overthrow of the wicked. Ben-Pazzi ( B. Berachoth 10 a ) counts 103 פרשׁיות up to this Hallelujah, reckoning Psa 1:1-6 and Psa 2:1-12 as one פרשׁת '.

Constable: Psa 90:1--106:48

IV. Book 4: chs. 90--106

Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote two of them (Pss. 101 and 103). The remaining 14 are anonymous.

Constable: Psa 104:1-35

Psalm 104

This psalm is quite similar to Psalm 103. Both begin and end with similar calls to bless God. However, God's dealing with people is the subject of praise in Psalm 103 whereas His creation and sustenance of the world are the theme of Psalm 104.

"The structure of the psalm is modelled fairly closely on that of Genesis 1, taking the stages of creation as starting-points for praise. But as each theme is developed it tends to anticipate the later scenes of the creation drama, so that the days described in Genesis overlap and mingle here. . . . One of our finest hymns, Sir Robert Grant's O worship the King', takes its origin from this psalm, deriving its metre (but little else) from William Kethe's 16th-century paraphrase, My soul, praise the Lord' (the Old 104th)."¹⁶⁸

Constable: Psa 104:1-23

2. Praise for the creation 104:1b-23

104:1b-4 The writer pictured God creating the heavens. Splendor and majesty clothe God in the sense that they manifest Him as clothing makes a statement about the person who wears it. Light is good because it brings life and blessing. When God created light He communicated part of His nature to His creation (Gen. 1:3-5). God created the sky as a tent above man's head. The writer pictured God building a loft for Himself beyond the water above, namely the clouds. Riding on the clouds and wind symbolize God's majestic authority (cf. 68:4). Verse 4 is a poetic description of the angels (cf. Heb. 1:7). Angels do His bidding as wind and fire carry out the will of God on earth.

104:5-9 The psalmist described God creating the earth and then covering it with a blanket as one would cover a new-born infant. He pictured the earth as though it was a building and stressed the stability of what God had made. He did not mean that the earth has literal foundations and is flat. God proceeded to separate the waters on the earth from those above the earth (vv. 6b-7; cf. Gen. 1:6-8). Then he separated the dry ground from the waters on the earth (vv. 8-9; cf. Gen. 1:9-13). The seas are humanly unmanageable, but God set their boundaries and prohibited the waters from crossing them. The frequent references to God controlling water in this psalm demonstrate His sovereignty over all that is difficult to manage in creation.

104:10-18 God also caused springs to erupt in valleys so the animal world could find water and drink. In other words, God provided graciously for His creatures' needs. The song of the birds appears to be a song of praise to God for His provision (v. 12b). God causes the vegetable world to produce for the benefit of His creatures as well. Clearly man's ability to grow food depends on God's more basic provisions. Wine makes people feel good, olive oil makes them look good, and food enables them to produce good things of all kinds. All of God's provisions are for our welfare. He desires to bless humankind. He even provides for the welfare of trees, birds, and insignificant animals. God has indeed made the earth a remarkable habitat for humanity.

"Baal was supposedly the source of life's staples, bread (Ugar. lhm), wine (yn), and oil (smn). In direct contradiction to this, the psalmists asserted that the Lord softens the earth with showers (65:10) and brings forth food [Heb. lehem] from the earth; wine [yayin] that gladdens the heart of man, oil [semen] to make his face shine, and bread [lehem] that sustains his heart' (104:14-15)."¹⁶⁹

104:19-23 God's creation of daytime and nighttime were also provisions for God's creatures, especially mankind (cf. Gen. 1:14-17).

Constable: Psa 104:24-32

3. Praise of the Creator 104:24-32

104:24-30 The psalmist broke out in praise to Yahweh for His wisdom in creating as He did. He also acknowledged that all God created belonged to Him. This even included the sea with all its hidden treasures. Leviathan probably refers to a large sea animal (cf. Job 41).¹⁷⁰ In the ancient Near East it symbolized chaotic evil.¹⁷¹ This whole psalm is a polemic against the Canaanite gods who supposedly controlled the earth and the sea.

"Rather than being viewed as forces that oppose God, the sea and its creatures, including Leviathan, are presented as prime examples of God's creative skill (104:24-26)."¹⁷²

Verses 27-30 describe how dependent all of God's creatures are on Him for their lives. He supplies or withholds food. They live or die. The writer viewed God as creating new creatures whenever they come to life. This is the work of His Spirit (cf. Gen. 1:2). God is responsible for the birth of all animal life forms, indeed of all life forms. Whereas the Son of God is the agent of creation (Col. 1:16) the Spirit provides life. For this reason God often described the Spirit as His breath (Gen. 2:7). The translators have rendered the Hebrew word ruach "breath," "spirit," "air," and "wind."

104:31-32 The psalmist prayed that God's glory would continue forever since He wields such powerful control over creation. He also wanted God to rejoice in His great works of creation. Only a touch or even a look from God makes creation respond violently.

Constable: Psa 104:33-35

4. Proper responses 104:33-35a

The psalmist vowed to praise God with his mouth and with his mind because of God's creative and sustaining sovereignty. He also prayed that wicked sinners would perish from the earth. They are out of harmony with all of creation that responds submissively to the Creator's commands.

Constable: Psa 104:35

5. Epilogue 104:35b

The psalm concludes as it began with the psalmist reminding himself to bless the Lord by praising Him. "Praise the Lord" translates the Hebrew haleluyah. The translators often simply transliterated this Hebrew expression as "hallelujah." There are 23 occurrences of this term in the psalms and this is the first (cf. 105:45; 106:1, 48; 112:1; 113:1, 9; 115:18; 116:19; 117:2; 135:1, 3, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6). The only four occurrences of "hallelujah" in the New Testament are in Revelation 19:1, 3, 4, and 6 the context being the second coming of Christ.

This psalm is an exposition of Genesis 1. It stresses the sovereignty of Yahweh over all creation. All creatures should honor God and submit to Him because He is the source and sustainer of life.

Commentary -- Other

Evidence: Psa 104:19

Scientific facts in the Bible . God created the "lights" in the heavens "for signs, and for seasons, and for days and years" (Genesis 1:14). Through the marvels of astronomy we now understand that a year is the time required for the earth to travel once around the sun. The seasons are caused by the changing position of the earth in relation to the sun-"astronomers can tell exactly from the earth's motion around the sun when one season ends and the next one begins" (Worldbook Multimedia Encyclopedia). We also now understand that a "month [is] the time of one revolution of the moon around the earth with respect to the sun" (Encyclopedia Britannica). How could Moses (the accepted author of Genesis) have known 3,500 years ago that the "lights" of the sun and moon were the actual determining factors of the year's length, unless his words were inspired by God? (See also Psa 136:7-9 )

Evidence: Psa 104:24

The peppered moth : evolution comes unglued. " Almost all textbooks on evolution include the peppered moth as the classic example of evolution by natural selection. There are two types of peppered moths, a light-colored speckled variety and a dark variety. Most peppered moths in England were the light variety, which were camouflaged as they rested on tree trunks. The black variety stood out against the light bark and were easily seen and eaten by birds. But as the industrial revolution created pollution that covered tree trunks with soot, the dark variety was camouflaged better, so birds ate more of the light moths.

" The peppered moth story has been trumpeted since the 1950s as proof positive that evolution by natural selection is true. In 1978, one famous geneticist called the peppered moth ‘the clearest case in which a conspicuous evolutionary process has actually been observed.’

" However, this ‘clearest case’ of purported Darwinian evolution by natural selection is not true! The nocturnal peppered moth does not rest on the trunks of trees during the day. In fact, despite over 40 years of intense field study, only two peppered moths have ever been seen naturally resting on tree trunks!

" So where did all the evolution textbook pictures of peppered moths on different colored tree trunks come from? They were all staged. The moths were glued, pinned, or placed onto tree trunks and their pictures taken. The scientists who used these pictures in their books to prove evolution all conveniently forgot to tell their readers this fact. If the best example of evolution is not true, how about all their other supposed examples? It makes you wonder, doesn’t it?" Mark Varney

Evolutionary humor . It’s humorous that evolutionists cite the peppered moth as their best example, enabling them to " watch evolution in action." Watch closely: Before the moth’s environment changed, some of the moths were mostly white, some were mostly black. After their environment changed, some were mostly white, some were mostly black. No new color or variety came into being, yet we have supposedly just witnessed evolution.

Evolutionist John Reader (Missing Links) explains this biased interpretation: " Ever since Darwin’s work..., preconceptions have led evidence by the nose." Harvard professor and evolutionist Steven Jay Gould admits this scientific bias, " Facts do not ‘speak for themselves’; they are read in light of theory."

Even Charles Darwin concedes, " Alas, how frequent, how almost universal it is in an author to persuade himself of the truth of his own dogmas." Keep this in mind when scientists proclaim the theory of evolution as " fact."

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 104 (Chapter Introduction)

Overview

Psa 104:1, A meditation upon the mighty power, Psa 104:7, and wonderful providence of God; Psa 104:31, God’s glory is eternal; Psa 104:33, The prophet vows perpetually to praise God.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 104 (Chapter Introduction)

THE ARGUMENT .

As the next foregoing Psalm treats of the special favours of God to his church and people, so this declares and celebrates the wonderful and gracious works of God to all mankind in the creation of this visible world, and in the wise and powerful disposition of all things therein to man’ s use and comfort.

The prophet, stirring up himself to praise God for his power manifested in the creation, Psa 104:1-6 , his wonderful wisdom and power in governing of all hinge, Psa 104:7-32 , voweth perpetually to praise him, Psa 104:33,34 , and curseth the unthankfulness of the wicked, Psa 104:35 .

Thou art very great as in thy own nature and perfections, so also in the glory of thy works.

Clothed surrounded and adorned.

With honour and majesty with honourable majesty.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 104 (Chapter Introduction)

(Psa 104:1-9) God's majesty in the heavens, The creation of the sea, and the dry land.

(Psa 104:10-18) His provision for all creatures.

(Psa 104:19-30) The regular course of day and night, and God's sovereign power over all the creatures.

(Psa 104:31-35) A resolution to continue praising God.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 104 (Chapter Introduction)

It is very probable that this psalm was penned by the same hand, and at the same time, as the former; for as that ended this begins, with " Bless the Lord, O my soul!" and concludes with it too. The style indeed is somewhat different, because the matter is so: the scope of the foregoing psalm was to celebrate the goodness of God and his tender mercy and compassion, to which a soft and sweet style was most agreeable; the scope of this is to celebrate his greatness, and majesty, and sovereign dominion, which ought to be done in the most stately lofty strains of poetry. David, in the former psalm, gave God the glory of his covenant-mercy and love to his own people; in this he gives him the glory of his works of creation and providence, his dominion over, and his bounty to, all the creatures. God is there praised as the God of grace, here as the God of nature. And this psalm is wholly bestowed on that subject; not as Psa 19:1-14, which begins with it, but passes from it to the consideration of the divine law; nor as Psa 8:1-9, which speaks of this but prophetically, and with an eye to Christ. This noble poem is thought by very competent judges greatly to excel, not only for piety and devotion (that is past dispute), but for flight of fancy, brightness of ideas, surprising turns, and all the beauties and ornaments of expression, the Greek and Latin poets upon any subject of this nature. Many great things the psalmist here gives God the glory of I. The splendour of his majesty in the upper world (Psa 104:1-4). II. The creation of the sea and the dry land (Psa 104:5-9). III. The provision he makes for the maintenance of all the creatures according to their nature (Psa 104:10-18, Psa 104:27, Psa 104:28). IV. The regular course of the sun and moon (Psa 104:19-24). V. The furniture of the sea (Psa 104:25, Psa 104:26). IV. God's sovereign power over all the creatures (Psa 104:29-32). And, lastly, he concludes with a pleasant and firm resolution to continue praising God (Psa 104:33-35), with which we should heartily join in singing this psalm.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 104 (Chapter Introduction)

INTRODUCTION TO PSALM 104

This psalm, though without a title, was probably written by David, since it begins and ends as the former does, as Aben Ezra observes; and to him the Septuagint, Vulgate Latin, and all the Oriental versions, ascribe it. The inscription of the Syriac version is,

"a psalm of David, when he went to worship before the ark of the Lord with the priests; and as to us, it teaches us confession and prayer; and intimates to us the constitution of the beginning of the creatures; and declares some things concerning the angels.''

Some copies of the Septuagint version have it,

"a psalm of David concerning the constitution of the world;''

which indeed is the subject matter of it; for it treats of the creation of all things, of the heavens and the earth, and of all creatures in them; and of the providence of God in taking care of them. Christ is the divine Person addressed and described throughout the whole, as appears from the quotation of Psa 104:5 and the application of it to him in Heb 1:7.