Psalms 104 Commentary

sh lohet. The elements are described as prompt and expedite to perform the Divine commands, like angels or ministers serving in the tabernacle; the Hebrew word משרתיו mesharethaiv being a word most common in the sacred ministrations. Verse 5 יסד ארץ על מכוניה yasad erets al mechonepha, בל תמוט עולם ועד bal tammot olam vaed. "Laying the earth upon its foundations, That it should not be shaken for evermore." This image Bishop Lowth thinks evidently taken from the tabernacle, which was so laid upon its foundations that nothing could move it, and the dispensation to which it was attached, till the end purposed by the secret counsel of God was accomplished: and thus the earth is established, till the end of its creation shall be fully answered; and then it and its works shall be burnt up. On the above ground, the stability of the sanctuary and the stability of the earth are sometimes mentioned in the same words. Verse 6 Thou coveredst it with the deep - This seems to be spoken in allusion to the creation of the earth, when it was without form and void, and darkness was upon the face of the deep, and the waters invested the whole, till God separated the dry land from them; thus forming the seas and the terraqueous globe. The poet Ovid has nearly the same idea: - Densior his tellus, elementaque grandia traxit, Et pressa est gravitate sua; circumfluus humor Ultima possedit, solidumque coercuit orbem. Met. lib. i., ver. 29. Earth sinks beneath, and draws a numerous throng Of ponderous, thick, unwieldy seeds along: About her coasts unruly waters roar; And, rising on a ridge, insult the shore. Dryden. Verse 7 At thy rebuke they fled - When God separated the waters which were above the firmament from those below, and caused the dry land to appear. He commanded the separation to take place; and the waters, as if instinct with life, hastened to obey. At the voice of thy thunder - It is very likely God employed the electric fluid as an agent in this separation. Verse 8 They go up by the mountains; they go down by the valleys - Taking the words as they stand here, springs seem to be what are intended. But it is difficult to conceive how the water could ascend, through the fissures of mountains, to their tops, and then come down their sides so as to form rivulets to water the valleys. Most probably all the springs in mountains and hills are formed from waters which fall on their tops in the form of rain, or from clouds that, passing over them, are arrested, and precipitate their contents, which, sinking down, are stopped by some solid strata, till, forcing their way at some aperture at their sides, they form springs and fountains. Possibly, however, vapours and exhalations are understood; these by evaporation ascend to the tops of mountains, where they are condensed and precipitated. Thus the vapours ascend, and then come down to the valleys, forming fountains and rivulets in those places which the providence of God has allotted them; that is, continuous valleys, with such a degree of inclination as determines their waters to run in that direction till they reach another river, or fall into the ocean. Some have thought there is a reference to the breaking up on the fountains of the great deep, at the time of the flood; while the protrusion of the waters would raise the circumambient crust, so as to form mountains, the other parts, falling in to fill up the vacuum occasioned by the waters which were thrown up from the central abyss, would constitute valleys. Ovid seems to paraphrase this verse: - Jussit et extendi campos, subsidere valles, Fronde tegi sylvas, lapidosos surgere montes. Met. lib. i., ver. 43. "He shades the woods, the valleys he restrains With rocky mountains, and extends the plains." Dryden. Verse 9 Thou hast set a bound that they may not pass - And what is this bound? The flux and reflux of the sea, occasioned by the solar and lunar attraction, the rotation of the earth on its own axis, and the gravitation of the waters to the center of the earth. And what is the cause of all these? The will and energy of God. Thus the sea is prevented from drowning the earth equally where there are flat shores as where the sea seems hemmed in by huge mounds of land and mountains. The above, not these, are the bounds which it cannot pass, so that they cannot turn again to cover the earth. Verse 10 He sendeth the springs into the valleys - Evaporation is guided and regulated by Divine Providence. The sun has a certain power to raise a certain portion of vapours from a given space. God has apportioned the aqueous to the terrene surface, and the solar attraction to both. There is just as much aqueous surface as affords a sufficiency of vapours to be raised by the solar attraction to water the earthy surface. Experiments have been instituted which prove that it requires a given space of aqueous surface to provide vapours for a given space of terrene surface; and the proportion appears ordinarily to be seventeen of water to three of earth; and this is the proportion that the aqueous bears to the terrene surface of the globe. See Ray's three Physico-theological Discourses. Verse 11 The wild asses quench their thirst - The פרא pere, onager or wild ass, differs in nothing from the tame ass, only it has not a broken spirit, and is consequently more lively and active. It is so very swift that no horse except the Arab barb can overtake it. It is a gregarious animal, and they go in troops to feed and to drink. It is very timid, or rather jealous of its liberty, and therefore retires deep into the desert; yet even there the providence of God regards it; springs are provided, and it has the instinct to find them out. Verse 12 By them shall the fowls of the heaven have their habitation - All fowls love verdure, and have their residence where they can find wood and water. Verse 13 From his chambers - The clouds, as in Psa 104:3 . The earth is satisfied - The inhabitants of it. Verse 14 He causeth the grass to grow for the cattle - Doth God care for oxen? Yes, and there is not a beast of the field that does not share his merciful regards. And herb for the serviee of man - Plants, esculent herbs, and nutritive grain in general; and thus he brings forth food (לחם lechem, bread) out of the earth. In the germination and growth of a grain of wheat there is a profusion of miracles. God takes care of man, and of all those animals which are so necessary to the convenience and comfort of man. Verse 15 And wine - Wine, in moderate quantity, has a wondrous tendency to revive and invigorate the human being. Ardent spirits exhilarate, but they exhaust the strength; and every dose leaves man the worse. Unadulterated wine, on the contrary, exhilarates and invigorates: it makes him cheerful, and provides for the continuance of that cheerfulness by strengthening the muscles, and bracing the nerves. This is its use. Those who continue drinking till wine inflames them, abase this mercy of God. Oil to make his face to shine - That is, to anoint the body; and particularly those parts most exposed to the sun and weather. This is of high importance in all arid lands and sultry climates. By it the pores are kept open, and perspiration maintained. Bread which strengtheneth man's heart - In hunger not only the strength is prostrated, but the natural courage is also abated. Hunger has no enterprise, emulation, nor courage. But when, in such circumstances, a little bread is received into the stomach, even before concoction can have time to prepare it for nutriment, the strength is restored, and the spirits revived. This is a surprising effect; and it has not yet been satisfactorily accounted for. Three of the choicest and most important articles of life are here mentioned: Wine, for the support of the vital and intellectual spirits; Bread, for the support of the nervous and muscular system; and Oil, as a seasoner of food, and for those unctions so necessary for the maintenance of health. Where wine, oil, and bread can be had in sufficient quantities, there animal food, ardent spirits, and all high-seasoned aliments, may be well dispensed with. Heavy taxes on these necessaries of life are taxes on life, itself; and infallibly lead to adulteration of the articles themselves; especially wine and oil, which, in countries where they are highly taxed, are no longer to be found pure. Verse 16 The trees of the Lord are full of sap - ישבעו yisbeu, "are saturated." 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. Verse 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. Verse 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. Verse 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). Verse 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. Verse 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. Verse 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. Verse 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. Verse 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. Verse 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. 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. 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. Verse 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." Verse 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. Thou openest thine hand - An allusion to the act of scattering grain among fowls. Verse 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. Verse 30 Thou sendest forth thy spirit, they are created - יבראון yibbareun, "They are created again." 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). Verse 32 He looketh on the earth - Even the look of God terrifies all created nature! 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. Verse 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. 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, Verse 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. Introduction An exhortation to praise God for his wondrous works, Psa 105:1-5 ; his goodness to Abraham, Isaac, and Jacob, Psa 105:6-16 ; to Joseph in Egypt, Psa 105:17-22 ; to Israel in Egypt, Psa 105:23-25 ; to Moses in the same land, Psa 105:26 ; the plagues sent on the Egyptians, Psa 105:27-36 ; the deliverance of the Israelites out of Egypt, Psa 105:37 , Psa 105:38 ; how he supported them in the wilderness, Psa 105:39-43 ; and brought them into Canaan, Psa 105:44 , Psa 105:45 . We find several verses of this Psalm in 1 Chronicles 16, from which it is evident that David was the author of the principal part of it: but it was probably enlarged and sung at the restoration of the people from the Babylonish captivity. The hallelujah which terminates the preceding Psalm, is made the title of this by the Vulgate, Septuagint, Ethiopic, and Arabic: but it has no title either in the Hebrew or Chaldee. The Syriac considers it a paraphrase on the words, "Fear not, Jacob, to go down into Egypt; and teach us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us." The Psalm is a history of God's dealings with Abraham and his posterity, till their settlement in the promised land. Verse 1 O give thanks - He had been meditating on God's gracious dealings with their fathers; and he calls upon himself and all others to magnify God for his mercies. Verse 2 Talk ye of all his wondrous works - נפלאתיו niphleothaiv, "of his miracles." Who have so many of these to boast of as Christians! Christianity is a tissue of miracles; and every part of the work of grace on the soul is a miracle. Genuine Christian converts may talk of miracles from morning to night; and they should talk of them, and recommend to others their miracle-working God and Savior. Verse 3 Glory ye in his holy name - Show the name Jesus: exult in it - praise it. His name was called Jesus; because he came to save his people from their sins. Let the heart of them rejoice - That is, the heart of those shall rejoice who seek the Lord: therefore it is added: - Verse 4 Seek the Lord - Worship the one only Supreme Being, as the only and all-sufficient good for the soul of man. And his strength - Man is weak; and needs connection with the strong God that he may be enabled to avoid evil and do good. Seek his face - Reconciliation to him. Live not without a sense of his favor. Evermore - Let this be thy chief business. In and above all thy seeking, seek this. Verse 5 Remember his marvellous works - Keep up communion with thy Maker, that thou mayest neither forget him nor his works. The judgments of his mouth - Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has foretold, and what he has done. Verse 6 O ye seed of Abraham - Ye Jews especially, who have been the peculiar objects of the Divine favor. Verse 7 He is the Lord our God - He is Jehovah, the self-existent and eternal God. He is our God, he is our portion; has taken us for his people, and makes us happy in his love. The following abstract of the history of the Israelites presents but few difficulties. See the notes on Psalm 78 (note). Verse 12 But a few men - When all appearances were against them, and nothing but the arm of God could have brought them through their difficulties, and given them a settlement in the promised land. Verse 13 When they went from one nation to another - From several circumstances in the history of the travels of the ancient Hebrews, we find that the wilderness through which they then passed was well peopled. Verse 15 Touch not mine anointed - It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed. Verse 19 Until the time that his word came - This appears to refer to the completion of Joseph's interpretation of the dreams of the chief butler and baker. The Word of the Lord tried him - This seems to refer to the interpretation of Pharaoh's dreams, called אמרת יהוה imrath Yehovah, "the oracle of the Lord," because sent by him to Pharaoh. See Gen 41:26 , and Kennicott in loco. Verse 25 He turned their heart - "Their heart was turned." So the Syriac and Arabic. After befriending the Hebrews on Joseph's account, to whom they were so deeply indebted, finding them to multiply greatly in the land, and at last to become more powerful than the Egyptians themselves, they turned their attention to the adoption of measures, in order to prevent the Hebrews from possessing themselves of the government of the whole land; they curtailed them of their privileges, and endeavored to depress them by all possible means, and by a variety of legal enactments. This appears to be the sole meaning of the phrase, "He turned their heart;" or, "their heart was turned." Verse 27 They showed his signs - Here is a reference to the plagues with which God afflicted the Egyptians. See Exodus 7-12 (note),

s. 7 At thy rebuke they fled; at the voice of thy thunder they hasted away. 8 They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. 9 Thou hast set a bound that they may not pass over; that they turn not again to cover the earth. When we are addressing ourselves to any religious service we must stir up ourselves to take hold on God in it ( Isa. lxiv. 7 ); so David does here. "Come, my soul, where art thou? What art thou thinking of? Here is work to be done, good work, angels' work; set about it in good earnest; let all the powers and faculties be engaged and employed in it: Bless the Lord, O my soul! " In these verses, I. The psalmist looks up to the divine glory shining in the upper world, of which, though it is one of the things not seen, faith is the evidence. With what reverence and holy awe does he begin his meditation with that acknowledgment: O Lord my God! thou art very great! It is the joy of the saints that he who is their God is a great God. The grandeur of the prince is the pride and pleasure of all his good subjects. The majesty of God is here set forth by various instances, alluding to the figure which great princes in their public appearances covet to make. Their equipage, compared with his (even of the eastern kings, who most affected pomp), is but as the light of a glow-worm compared with that of the sun, when he goes forth in his strength. Princes appear great, 1. In their robes; and what are God's robes? Thou art clothed with honour and majesty, v. 1 . God is seen in his works, and these proclaim him infinitely wise and good, and all that is great. Thou coverest thyself with light as with a garment, v. 2 . God is light ( 1 John i. 5 ), the Father of lights ( Jam. i. 17 ); he dwells in light ( 1 Tim. vi. 16 ); he clothes himself with it. The residence of his glory is in the highest heaven, that light which was created the first day, Gen. i. 3 . Of all visible beings light comes nearest to the nature of a spirit, and therefore with that God is pleased to cover himself, that is, to reveal himself under that similitude, as men are seen in the clothes with which they cover themselves; and so only, for his face cannot be seen. 2. In their palaces or pavilions, when they take the field; and what is God's palace and his pavilion? He stretches out the heavens like a curtain, v. 2 . So he did at first, when he made the firmament, which in the Hebrew has its name from its being expanded, or stretched out, Gen. i. 7 . He made it to divide the waters as a curtain divides between two apartments. So he does still: he now stretches out the heavens like a curtain, keeps them upon the stretch, and they continue to this day according to his ordinance. The regions of the air are stretched out about the earth, like a curtain about a bed, to keep it warm, and drawn between us and the upper world, to break its dazzling light; for, though God covers himself with light, yet, in compassion to us, he makes darkness his pavilion. Thick clouds are a covering to him. The vastness of this pavilion may lead us to consider how great, how very great, he is that fills heaven and earth. He has his chambers, his upper rooms (so the word signifies), the beams whereof he lays in the waters, the waters that are above the firmament ( v. 3 ), as he has founded the earth upon the seas and floods, the waters beneath the firmament. Though air and water are fluid bodies, yet, by the divine power, they are kept as tight and as firm in the place assigned them as a chamber is with beams and rafters. How great a God is he whose presence-chamber is thus reared, thus fixed! 3. In their coaches of state, with their stately horses, which add much to the magnificence of their entries; but God makes the clouds his chariots, in which he rides strongly, swiftly, and far above out of the reach of opposition, when at any time he will act by uncommon providences in the government of this world. He descended in a cloud, as in a chariot, to Mount Sinai, to give the law, and to Mount Tabor, to proclaim the gospel ( Matt. xvii. 5 ), and he walks (a gentle pace indeed, yet stately) upon the wings of the wind. See Ps. xviii. 10, 11 . He commands the winds, directs them as he pleases, and serves his own purposes by them. 4. In their retinue or train of attendants; and here also God is very great, for ( v. 4 ) he makes his angels spirits. This is quoted by the apostle ( Heb. i. 7 ) to prove the pre-eminence of Christ above the angels. The angels are here said to be his angels and his ministers, for they are under his dominion and at his disposal; they are winds, and a flame of fire, that is, they appeared in wind and fire (so some), or they are as swift as winds, and pure as flames; or he makes them spirits, so the apostle quotes it. They are spiritual beings; and, whatever vehicles they may have proper to their nature, it is certain they have not bodies as we have. Being spirits, they are so much the further removed from the encumbrances of the human nature and so much the nearer allied to the glories of the divine nature. And they are bright, and quick, and ascending, as fire, as a flame of fire. In Ezekiel's vision they ran and returned like a flash of lightning, Ezek. i. 14 . Thence they are called seraphim—burners. Whatever they are, they are what God made them, what he still makes them; they derive their being from him, having the being he gave them, are held in being by him, and he makes what use he pleases of them. II. He looks down, and looks about, to the power of God shining in this lower world. He is not so taken up with the glories of his court as to neglect even the remotest of his territories; no, not the sea and dry land. 1. He has founded the earth, v. 5 . Though he has hung it upon nothing ( Job xxvi. 2 ), ponderibus librata suis—balanced by its own weight, yet it is as immovable as if it had been laid upon the surest foundations. He has built the earth upon her basis, so that though it has received a dangerous shock by the sin of man, and the malice of hell strikes at it, yet it shall not be removed for ever, that is, not till the end of time, when it must give way to the new earth. Dr. Hammond's paraphrase of this is worth noting: "God has fixed so strange a place for the earth, that, being a heavy body, one would think it should fall every minute; and yet, which way soever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin but by tumbling into heaven." 2. He has set bounds to the sea; for that also is his. (1.) He brought it within bounds in the creation. At first the earth, which, being the more ponderous body, would subside of course, was covered with the deep ( v. 6 ): The waters were above the mountains; and so it was unfit to be, as it was designed, a habitation for man; and therefore, on the third day, God said, Let the waters under the heaven be gathered to one place, and let the dry land appear, Gen. i. 9 . This command of God is here called his rebuke, as if he gave it because he was displeased that the earth was thus covered with water and not fit for man to dwell on. Power went along with this word, and therefore it is also called here the voice of his thunder, which is a mighty voice and produces strange effects, v. 7 . At thy rebuke, as if they were made sensible that they were out of their place, they fled; they hasted away (they called, and not in vain, to the rocks and mountains to cover them), as it is said on another occasion ( Ps. lxxii. 16 ), The waters saw thee, O God! the waters saw thee; they were afraid. Even those fluid bodies received the impression of God's terror. But was the Lord displeased against the rivers? No; it was for the salvation of his people, Hab. iii. 8 , 13 . So here; God rebuked the waters for man's sake, to prepare room for him; for men must not be made as the fishes of the sea ( Hab. i. 14 ); they must have air to breathe in. Immediately therefore, with all speed, the waters retired, v. 8 . They go over hill and dale (as we say), go up by the mountains and down by the valleys; they will neither stop at the former nor lodge in the latter, but make the best of their way to the place which thou hast founded for them, and there they make their bed. Let the obsequiousness even of the unstable waters teach us obedience to the word and will of God; for shall man alone of all the creatures be obstinate? Let their retiring to and resting in the place assigned them teach us to acquiesce in the disposals of that wise providence which appoints us the bounds of our habitation. (2.) He keeps it within bounds, v. 9 . The waters are forbidden to pass over the limits set them; they may not, and therefore they do not, turn again to cover the earth. Once they did, in Noah's flood, because God bade them, but never since, because he forbids them, having promised not to drown the world again. God himself glorifies in this instance of his power ( Job xxxviii. 8 , &c.) and uses it as an argument with us to fear him, Jer. v. 22 . This, if duly considered, would keep the world in awe of the Lord and his goodness, That the waters of the sea would soon cover the earth if God did not restrain them. The Divine Bounty. 10 He sendeth the springs into the valleys, which run among the hills. 11 They give drink to every beast of the field: the wild asses quench their thirst. 12 By them shall the fowls of the heaven have their habitation, which sing among the branches. 13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. 14 He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; 15 And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. 16 The trees of the

Light - With that first created light, which the psalmist fitly puts in the first place, as being the first of God's visible works.

Waters - In the waters above the heavens, as they are called, Gen 1:7 .

Spirits - Of a spiritual or incorporeal nature, that they might be fitter for their employments. Fire - So called for their irresistible force and agility, and fervency in the execution of God's commands.

Who laid - Heb. he hath established the earth upon its own basis, whereby it stands as fast and unmoveable, as if it were built upon the strongest foundations. Forever - As long as the world continues. God has fixt so strange a place for the earth, that being an heavy body, one would think it should fall every moment. And yet which way so ever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin, but by tumbling into heaven.

The deep - In the first creation, Gen 1:2 ,9.

Rebuke - Upon thy command, Gen 1:9 . Fled - They immediately went to the place which God had allotted them.

Go up - In that first division of the waters from the earth, part went upwards, and became springs in the mountains, the greatest part went downwards to the channels made for them.

A bound - Even the sand of the sea - shore.

Lord are full of sap; the cedars of Lebanon, which he hath planted; 17 Where the birds make their nests: as for the stork, the fir trees are her house. 18 The high hills are a refuge for the wild goats; and the rocks for the conies. 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, v. 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 ( v. 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. ii. 21 . He waters the hills from his chambers ( v. 13 ), from those chambers spoken of ( v. 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 ( Ps. lxv. 9 ), as Canaan was, Deut. xi. 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 ( v. 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, v. 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, Prov. xxxi. 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 ( v. 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, Ps. xcii. 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 ( v. 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 ( Matt. vi. 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. i. 20 ), they make their nests on high, in the tops of trees ( v. 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 ( v. 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? The Divine Bounty. 19 He appointed the moon for seasons: the sun knoweth his going down. 20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. 21 The young lions roar after their prey, and seek their meat from God. 22 The sun ariseth, they gather themselves together, and lay them down in their dens. 23 Man goeth forth unto his work and to his labour until the evening. 24 O Lord , how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. 25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. 26 There go the ships: there is that leviathan, whom

Wild asses - Stupid creatures, and yet plentifully provided for by the Divine providence.

The hills - Which most need moisture. From - From the clouds. Satisfied - By this means all the parts of the earth, are made fruitful. The fruit - With the effects of those sweet showers.

Oil - He alludes to the custom of those times and places, which was upon festival occasions to anoint their faces with oil. Bread - Which preserves or renews our strength and vigour.

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

For seasons - 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.

thou hast made to play therein. 27 These wait all upon thee; that thou mayest give them their meat in due season. 28 That thou givest them they gather: thou openest thine hand, they are filled with good. 29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. 30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. 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 ( v. 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 ( v. 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. ix. 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 xxiv. 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 ( v. 22, 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 ( v. 25, 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. i. 21 ) and is here called the leviathan, as Job xli. 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 xli. 29 . III. For the seasonable and plentiful provision which is made for all the creatures, v. 27, 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 ( v. 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 ( Ps. xxx. 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 ( v. 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 ( v. 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. The Divine Bounty. 31 The glory of the Lord shall endure for ever: the Lord shall rejoice in his works. 32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. 33 I will sing unto the Lord as long as I live: I will sing praise to my God while I have my being. 34 My meditation of him shall be sweet: I will be glad in the Lord . 35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord , O my soul. Praise ye the Lord . The psalmist concludes this meditation with speaking,

Darkness - Which succeeds the light by virtue of thy decree.

Roar - They roar when they come within sight of their prey. Seek - Their roaring is a kind of natural prayer to God, for relief.

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

Leviathan - The whale. Therein - 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.

Hidest - Withdrawest the care of thy providence.

Spirit - 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. Created - Other living creatures are produced; the word created being taken in its largest sense for the production of things by second causes. Renewest - And thus by thy wise and wonderful providence thou preservest the succession of living creatures.

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, v. 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 ( v. 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 Ætna, 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 ( v. 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 ( v. 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 ( v. 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. xix. 1 , 3 , 4, , 6 . Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts—so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wond

Rejoice - 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.

He looketh - 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.

Praise ye the Lord - 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 ,3,4,6, it is on a like occasion, the destruction of Babylon.