Psalms 104:10

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),

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