Psalms 103:15–104:13

Here is, I. The doctrine of universal providence laid down, Psa 103:19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence. The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power: He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He has prepared it in the heavens, above us, and out of sight; for he holds back the face of his throne, and spreads a cloud upon it (Job 26:9); yet he can himself judge through the dark cloud, Job 22:13. Hence the heavens are said to rule (Dan 4:26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their dominion, Job 38:33; Gen 1:16. But though God's throne is in heaven, and there he keeps his court, and thither we are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Dan 4:35): His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction. II. The duty of universal praise inferred from it: if all are under God's dominion, all must do him homage. 1. Let the holy angels praise him (Psa 103:20, Psa 103:21): Bless the Lord, you his angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God's house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they excel in strength; they are mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and always behold his face (Mat 18:10), that they may take the first intimation of his mind. They are willing to do their work: They do his commandments (Psa 103:20); they do his pleasure (Psa 103:21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They do his commandments at hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are his angels, and ministers of his - his, for he made them, and made them for himself - his, for he employs them, though he does not need them - his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they do his commandments, go on his errands (Dan 9:21), fight his battles (Kg2 6:17), and minister for the good of his people, Heb 1:14. [2.] They continually praise him in the upper world; they began betimes to do it (Job 38:7), and it is still their business, from which they rest not day nor night, Rev 4:8. It is God's glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them. 2. Let all his works praise him (Psa 103:22), all in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him for a name and a praise. All his works, that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God's works also; let them praise him objectively, though they cannot praise him actually, Psa 145:10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes, Bless the Lord, O my soul! as he began, Psa 103:1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God's praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing.

Psalm 103:17-18 17. But the goodness of Jehovah is from everlasting to everlasting upon them that fear him, and his righteousness upon the children's children; 18. To those who keep his covenant, and remember his statutes to do them 17. But the goodness of Jehovah, etc The Psalmist leaves nothing to men to rely upon but the mercy of God; for it would be egregious folly to seek a ground of confidence in themselves. After having shown the utter emptiness of men, he adds the seasonable consolation, that, although they have no intrinsic excellence, which does not vanish into smoke, yet God is an inexhaustible fountain of life, to supply their wants. This contrast is to be particularly observed; for whom does he thus divest of all excellence? The faithful who are regenerated by the Spirit of God, and who worship him with true devotion, these are the persons whom he leaves nothing on which their hope may rest but the mere goodness of God. As the Divine goodness is everlasting, the weakness and frailty of the faithful does not prevent them from boasting of eternal salvation to the close of life, and even in death itself. David does not confine their hope within the limits of time -- he views it as commensurate in duration with the grace on which it is founded. To goodness is subjoined righteousness, a word, as we have had occasion frequently to observe before, denoting the protection by which God defends and preserves his own people. He is then called righteous, not because he rewards every man according to his desert, but because he deals faithfully with his saints, in spreading the hand of his protection over them. The Prophet has properly placed this righteousness after goodness, as being the effect of goodness. He also asserts that it extends to the children and children's children, according to these words in Deuteronomy 7:9, "God keepeth mercy to a thousand generations." It is a singular proof of his love that he not only receives each of us individually into his favor, but also herein associates with us our offspring, as it were by hereditary right, that they may be partakers of the same adoption. How shall He cast us off, who, in receiving our children and children's children into his protection, shows to us in their persons how precious our salvation is in his sight? Farther, as nothing is more easy than for hypocrites to flatter themselves under a false pretext, that they are in favor with God, or for degenerate children groundlessly to apply to themselves the promises made to their fathers, it is again stated, by way of exception, in the 18th verse, that God is merciful only to those who, on their part, keep his covenant, which the unbelieving make of none effect by their wickedness. The keeping, or observing of the covenant, which is here put instead of the fear of God, mentioned in the preceding verse, is worthy of notice; for thus David intimates that none are the true worshippers of God but those who reverently obey his Word. Very far from this are the Papists, who, thinking themselves equal to the angels in holiness, nevertheless shake off the yoke of God, like wild beasts, by trampling under foot his Holy Word. David, therefore, rightly judges of men's godliness, by their submitting themselves to the Word of God, and following the rule which he has prescribed to them. As the covenant begins with a solemn article containing the promise of grace, faith and prayer are required, above all things, to the proper keeping of it. Nor is the additional clause superfluous -- who remember his statutes; for, although God is continually putting us in mind of them, yet we soon slide away to worldly cares -- are confused by a multiplicity of avocations, and are lulled asleep by many allurements. Thus forgetfulness extinguishes the light of truth, unless the faithful stir up themselves from time to time. David tells us that this remembrance of God's statutes has an invigorating effect when men employ themselves in doing them. Many are sufficiently forward to discourse upon them with their tongues whose feet are very slow, and whose hands are well nigh dead, in regard to active service.

Psalm 103:19-22 19. Jehovah hath established his throne in the heavens; and his kingdom ruleth over all. 20. Bless Jehovah, ye his angels, who are mighty in strength, who do his commandment, in hearing [174] the voice of his word. 21. Bless Jehovah, all ye his hosts; ye his ministers, who do his pleasure. 22. Bless Jehovah, all ye his works in all places of his dominion: bless Jehovah, O my soul! 19. Jehovah hath established his throne in the heavens David having recounted the benefits by which God lays each of us in particular, and also the whole Church, under obligation to him, now extols in general his infinite glory. The amount is, that whenever God is mentioned, men should learn to ascend in their contemplations above the whole world, because his majesty transcends the heavens; and they should farther learn not to measure his power by that of man, since it has under its control all kingdoms and dominions. That none may think that earthly creatures only are here put in subjection to God, the Psalmist chiefly addresses the angels. In calling upon them to join in praising God, he teaches both himself and all the godly, that there is not a better nor a more desirable exercise than to praise God, since there is not a more excellent service in which even the angels are employed. The angels are doubtless too willing and prompt in the discharge of this duty, to stand in need of incitement from us. With what face then, it may be said, can we, whose slothfulness is so great, take it upon us to exhort them? But although these exalted beings run swiftly before us, and we with difficulty come lagging after them, yet David enjoins them to sing God's praises for our sake, that by their example he may awaken us from our drowsiness. The object he has in view, as I have adverted to before, is to be noted, which is, by addressing his discourse to the angels to teach us, that the highest end which they propose to themselves is to advance the divine glory. Accordingly, while in one sentence he clothes them with strength, in the immediately following, he describes them as hanging on God's word, waiting for his orders, -- Ye who do his commandment However great the power, as if he had said, with which you are endued, you reckon nothing more honorable than to obey God. And it is not only said that they execute God's commandments, but to express more distinctly the promptitude of their obedience, it is asserted, that they are always ready to perform whatever he commands them. 21 Bless Jehovah, all ye his hosts. By hosts is not to be understood the stars, as some explain it. The subject of the preceding verse is still continued. Nor is the repetition superfluous; for the word hosts teaches us that there are myriads of myriads who stand before the throne of God, ready to receive every intimation of his will. Again, they are called his ministers who do his pleasure, to intimate to us, that they are not there intent in idly beholding God's glory, but that having been appointed as our ministers and guardians, they are always ready for their work. Instead of word, the term pleasure is here used, and both are employed with much propriety; for although the sun, the moon, and the stars, observe the laws which God has ordained for them, yet being without understanding, they cannot properly be said to obey his word and his voice. The term obey is indeed sometimes transferred to the mute and insensible parts of creation. [175] It is, however, only in a metaphorical sense that they can be said to hearken to God's voice, when by a secret instinct of nature they fulfill his purposes. But this in the proper sense is true of angels, who actively obey him upon their understanding from his sacred mouth what he would have them to do. The word pleasure expresses more plainly a joyful and cheerful obedience, implying that the angels not only obey God's commandments, but also willingly and with the greatest delight receive the intimations of his will, that they may perform what he would have them to do. Such is the import of the Hebrew noun, as has been stated elsewhere. 22 Bless Jehovah, all ye his works The Psalmist in conclusion addresses all creatures; for although they may be without speech and understanding, yet they ought in a manner to re-echo the praises of their Creator. This he does on our account, that we may learn that there is not a corner in heaven or on earth where God is not praised. We have less excuse, if, when all the works of God by praising their Maker reproach us for our sloth we do not at least follow their example. The express mention of all places of his dominion, seems to be intended to stir up the faithful to greater ardor in this exercise; for if even those countries where his voice is unheard ought not to be mute in his praise, how can we lawfully remain silent to whom he opens his mouth, anticipating us by his own sacred voice? In short, David shows that his design in recounting God's benefits, and magnifying the extent of his empire, was to animate himself the more to the exercise of praising him. Footnotes: [174] In the French version it is "en obeissant," "in obeying." Hammond reads, "at hearing;" and observes," The sense of lsm in this place seems best expressed by the Arabic, as soon as they hear; for that is the character of the angels' obedience, that as soon as they hear the voice of God's word, as soon as his will is revealed to them, they promptly and presently obey it. The Chaldee renders it, at his voice being heard;' and the LXX. Tou akousai, as they hear,' or as soon as they hear.'" [175] "Aux creatures muetes et insensibles." -- Fr.

15, 16. So short and frail is life that a breath may destroy it. it is gone —literally, "it is not." know it no more —no more recognize him ( Ps 90:6 ; Isa 40:6-8 ).

20-22. do his commandments … word —or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare De 26:17 ; Lu 1:19 ).

21. ye his hosts —myriads, or armies, as corresponding to angels of great power [ Ps 103:20 ], denoting multitudes also.

19. “Man, his days are but as grass” (ver. 15). Let man consider what he is; let not man be proud. “His days are but as grass.” Why is the grass proud, that is now flourishing, and in a very short space dried up? Why is the grass proud that flourisheth only for a brief season, until the sun be hot? It is then good for us that His mercy be upon us, and from grass make gold. “For he flourisheth as a flower of the field.” The whole splendour of the human race; honour, powers, riches, pride, threats, is the flower of the grass. That house flourisheth, and that family is great, that family flourisheth; and how many flourish, and how many years do they live! Many years to thee, are but a short season unto God. God doth not count, as thou dost. Compared with the length and long life of ages, all the flower of any house is as the flower of the field. All the beauty of the year hardly lasteth for the year. Whatever there flourisheth, whatever there is warmed with heat, whatever there is beautiful, lasteth not; nay, it cannot exist for one whole year. In how brief a season do flowers pass away, and these are the beauty of the herbs! This which is so very beautiful, this quickly falleth. Isa. xl. 6–8.

20. “The wind shall go over on it, it shall not be; and the place thereof shall know it no more” (ver. 16). For he is not speaking of grass, but of that for whose sake even the Word became grass. For thou art man, and on thy account the Word became man. “All flesh is grass:” “and the Word was made flesh.” John i. 14.

21. In thy reflections therefore on thyself, think of thy low estate, think of thy dust: be not lifted up: if thou art anything better, thou wilt be so by His Grace, thou wilt be so by His mercy. For hear what followeth: “but the mercy of the Lord endureth for ever and ever upon them that fear Him” (ver. 17). Ye who fear not Him, will be grass, and in grass, and in torment with the grass: for the flesh shall arise unto the torment. Let those who fear Him rejoice, because His mercy is upon them.

22. “And His righteousness upon children’s children” (ver. 18). He speaketh of reward, “upon children’s children.” How many servants of God are there who have not children, how much less children’s children? But He calleth our works our children; the reward of works, our “children’s children.” “Even upon such as keep His covenant.” Let men beware that all may not conceive what is here said to belong to themselves: let them choose, while they have the choice. “And keep in memory His commandments to do them.” Thou wast already disposed to flatter thyself, and perhaps to recite to me the Psalter, which I have not by heart, or from memory to say over the whole Law. Clearly thou art better in point of memory than I, better than any righteous man who doth not know the Law word for word: but see that thou keep the commandments. But how shouldest thou keep them? Not by memory, but by life. “Such as keep in memory His commandments:” not, to recite them; but, “to do them.” And now perhaps each man’s soul is disturbed. Who remembereth all the commandments of God? who remembereth all the writings of God? Lo, I wish not only to hold them in my memory, but also to do them in my works: but who remembereth them all? Fear not: He burdeneth thee not: “on two commandments hang all the Law and the Prophets.” Matt. xxii. 40.

23. “The Lord hath prepared His throne in heaven” (ver. 19). Who but Christ hath prepared His throne in heaven? He who descended and ascended, He who died, and rose from the dead, He who lifted up to heaven the manhood He had assumed, hath Himself prepared His throne in heaven. The throne is the seat of the Judge: observe therefore ye who hear, that “He hath prepared His throne in heaven.”…The kingdom is the Lord’s, and He shall be the Governor among the people. Ps. xxii. 28.

24. “Bless ye the Lord, ye Angels of His, ye that are mighty in strength: ye that fulfil His word” (ver. 20). By the word of God, then, thou art not righteous, nor faithful, unless when thou dost it. “Ye that are mighty in strength, ye that fulfil His commandment, and hearken unto the voice of His words.”

25. “Bless ye the Lord, all ye His hosts: ye servants of His that do His pleasure” (ver. 21). All ye angels, all ye that are mighty in strength: ye that do His word: all ye His hosts, ye servants of His that do His pleasure, do ye, ye bless the Lord. For all they who live wickedly, though their tongues be silent, by their lips do curse the Lord. What doth it profit if thy tongue singeth a hymn, while thy life breatheth sacrilege? By living ill thou hast set many tongues to blasphemy. Thy tongue is given to the hymn, the tongues of those who behold thee, to blasphemy. If then thou dost wish to bless the Lord, do His word, do His will.…

26. “Bless ye the Lord, all ye works of His, in all places of His dominion” (ver. 22). Therefore in every place. Let Him not be blessed where He ruleth not: “in all places of His dominion.” Let no man perchance say: I cannot praise the Lord in the East, because He hath departed unto the West; or, I cannot praise Him in the West, because He is in the East. “For neither from the east, nor from the west, nor yet from the desert hills. And why? God is the Judge.” Ps. lxxv. 6, 7. One Oxf. ms. adds, “Amen.”

As for man, his days are as grass,.... He himself is like the grass which springs out of the earth; continues on it for a time, and then drops into it; the continuance of the grass is very short, it flourishes in the morning, is cut down at evening, and withers; see Psalm 90:5. As a flower of the field, so he flourisheth; which denotes the goodliness of man, and describes him in his best estate, as possessed of health, riches, honour, and all the gifts and endowments of nature; and yet, with all these, is only like a field flower, exposed to every wind, liable to be cropped by every hand, and to be trampled upon by the beasts of the field; and therefore flourishes not long: so very precarious and uncertain is man in his most flourishing circumstances; see Isaiah 40:6.

For the wind passeth over it, and it is gone,.... A stormy wind, as the Targum, which tears it up by its roots, or blows off the flower, and it is seen no more; or a blighting easterly wind, which, blowing on it, shrivels it up, and it dies at once; such an one as blasted the seven ears of corn in Pharaoh's dream, Genesis 41:23 or any impetuous, drying, and noxious wind: and so when the east wind of adversity passes over a man, his riches, and honour, and estate, are presently gone; or some bodily distemper, which takes away health, strength, and beauty, and impairs the mind; and especially death, which removes at once into another world. And the place thereof shall know it no more; the place where the flower grew shall know it no more; or it shall be seen no more in it: so man, when he dies, though he is not annihilated, he is somewhere; he is in another world, either of happiness or woe; yet he is not in this world, in the house and family, in the station and business he was; he is no longer known nor seen among men on earth; see Job 7:10.

But the mercy of the Lord is from everlasting to everlasting upon them that fear him,.... In opposition to the frailty of man, the stability and duration of the mercy of God is observed. This reaches from one eternity to another; it is from everlasting in the heart of God: it appeared in the choice of the vessels of mercy; in the covenant of grace, which is founded upon it, and filled with it; every blessing of which flows from it, and therefore are called the "sure mercies of David". And it appears in time in the regeneration of God's elect, which is according to his abundant mercy; in the forgiveness of their sins, which is according to the multitude of his tender mercies; and in their whole salvation, which is by that, and not by works of righteousness; and will endure for ever, for the mercy of our Lord Jesus Christ is unto eternal life. It reaches from the world past to the world to come, as the Targum; and it is so "upon them that fear" the Lord; not with a servile, but a filial fear; a fear of the Lord and his goodness; which only is consistent with the grace and mercy of God, and a sense of it: not that the fear of God is the cause of mercy or grace; but, on the contrary, grace and mercy are the cause of the fear of God; which is a blessing of the covenant of grace, and one of the first things which appear in conversion; but this properly describes the persons who openly and manifestly share in the grace or mercy of God, and to whom he manifests it yet more and more; nor have any reason to believe they are the objects of it, until the true fear of God is wrought in their hearts; and, besides, this character may be given to show that the mercy and grace of God are not limited to the Israelites only, but belong to such of all nations that fear the Lord. And his righteousness unto children's children; not the essential righteousness of God, but rather his faithfulness in the performance of his promises, which he will not suffer to fail: the justifying righteousness of Christ is here meant; which is an everlasting one, and is unto and upon all them that believe, in all successive generations; which is meant by the phrase of "children's children", even the spiritual seed of Christ, the seed of the church, the seed of Israel; to all and each of which, in every age, the word of God comes, and his promises are fulfilled; and who are justified by and glory in Christ, their righteousness; and who are further described in the next verse, which shows that not the carnal seed of them that fear the Lord are meant.

To such as keep his covenant,.... The covenant of grace, which is peculiarly the Lord's covenant, as distinct from man's; and which he keeps himself, and is ever mindful of it. This he makes known to his people at conversion; his secret is with them, and he shows them his covenant; the blessings and promises of it; their interest in them, and in himself, as their covenant God: which they "observe" (c), as the word here used signifies; and observing it, they lay hold upon it by faith, as belonging to them; and laying hold upon it, they "keep" it as their own, and keep it fast, and will not part with their interest in it for all the world. And to those that remember his commandments to do them; some read them and hear them, but forget them, at least to do them: these are like a man that beholds his face in a glass, and forgets what manner of man he is; so James compares one that is a forgetful hearer, and not a doer of the word, James 1:23. The commandments of God are best remembered, so as to be done, when he puts his laws into the minds of men, and writes them in their hearts, and puts his Spirit within them, to cause them to walk in his statutes, and do them, Jeremiah 31:34. (c) "observantes", Junius & Tremellius; so Piscator, Gejerus.

The Lord hath prepared his throne in the heavens,.... The heaven is his throne; here he sits enthroned in all the glory of his majesty, with all his attendants upon him, and courtiers about him. The Lord Christ is now in heaven; and where he will continue to the restitution of all things, and from whence his people expect him at the last day. Here he is on the same throne with his divine Father; which throne he has "prepared" or "established" (d), so as it cannot be moved: when others are cast down, this shall stand; his throne is for ever and ever. The Targum in the king's Bible is, "the Word of the Lord hath prepared, &c.'' And his kingdom ruleth over all; over all created beings; over angels, good and bad; over men, righteous and wicked; over the greatest of men, the kings and princes of the earth. Good angels are subject to him devils tremble at him; saints acknowledge him as their King; the wicked he rules with a rod of iron; and kings reign by him, and are accountable to him; see Psalm 22:28. (d) "stabilivit", Junius & Tremellius, Piscator.

Bless the Lord, ye his angels,.... For their creation, being made by him; for their preservation, living, moving, and having their being in him; and for their happiness, in which they are continued, owing to their being chosen of God in Christ, and to their confirmation by Christ. These are always employed in the work of blessing and praising the Lord nor are they in the least backward to it, nor remiss it; nor does this address unto them suppose anything of this kind. The design of the psalmist is only to show how great and good the Lord is; that angels, the more excellent order of creatures, are under obligation to him, and are bound to praise him: and his further view is, to stir up himself and others to this work, from such a consideration, that such noble creatures are employed in the same, and who are further described: that excel in strength; or, "are mighty in strength" (e); they are called mighty angels, 2 Thessalonians 1:7 an instance of the might and power of an angel see in 2 Kings 19:35. These, not having sinned, have lost nothing of their original strength and power, and therefore must greatly excel fallen man; who is become a very weak creature, and unable to do the will and work of God, which angels are, as follows: that do his commandments; or "his word" (f); what he orders to be done: this they do readily and willingly, constantly, perfectly, and completely; see Matthew 6:10. Hearkening to the voice of his word; they stand before the Lord, waiting his orders; listening with great attention to what he says, and then readily execute it. Or, "at hearing the voice of his word"; that is, as soon as they hear the voice of his word, or hear him speaking (g), immediately they apply themselves to the performance of it. (e) "fortes robore", Pagninus, Montanus; "valentissimi robore", Junius & Tremellius. (f) "verbum ejus", Pagninus, Montanus, Junius & Tremellius, Piscator. (g) So Muis.

Bless ye the Lord, all ye his hosts,.... Which some understand of the sun, moon, and stars, sometimes called the hosts of heaven; and who in their way bless and praise the Lord; see Psalm 148:2. Others, of the angels, as before; who are sometimes styled the heavenly host, Luke 2:13, and may be so called from their numbers, there being legions of them; and for their military employment, in guarding and protecting the saints, in encamping about them, and fighting for them. Or rather, since these seem to be distinguished from the angels before addressed, by them may be meant the church militant and her members; who are like an army with banners, consisting of volunteer soldiers under Christ, the Captain of their salvation; whose battles they fight against sin, Satan, and the world; and have a great deal of reason to bless and praise the Lord, for all the great and good things he has done to them, and for them. Ye ministers of his that do his pleasure; so the angels are called, and they do the will of God; what is acceptable to him, and well pleasing in his sight, Hebrews 1:7. But rather, as distinct from them, the ministers of the Gospel are intended; a name which the preachers of it bear, both in the Old and in the New Testament, Isaiah 61:4, They are ministers of Christ's appointing, calling, qualifying, and sending; and who are employed in his service, in preaching him, his Gospel, and the truths of it; and who do his pleasure, that which is grateful to him, when they speak his word faithfully, declare his whole counsel, and keep back nothing that is profitable: and these have reason to bless the Lord for the gifts bestowed upon them, and for their success and usefulness; and indeed they bear a leading part in giving praise and glory to God, Revelation 4:9.

Bless the Lord, all his works, in all places of his dominion,.... Which some interpret of all his creatures, animate or inanimate, rational or irrational, throughout the whole world, which is all under his government; and who all of them, objectively, bless and praise the Lord, Psalm 148:7. Or rather regenerate persons, his sons and daughters, the work of his hand, in each of the parts of the world where they live, are here called upon to bless the Lord; who, of his abundant mercy, hath begotten them again to a glorious inheritance: these are his workmanship in Christ; formed for himself, his service, and glory; and are under the highest obligations to show forth his praise. Bless the Lord, O my soul: thus the psalmist ends the psalm as he begun it; not excusing himself by what he had done, nor by calling upon others to this service; knowing that this is constant employment for time and eternity; a work in which he delighted, and was desirous of being concerned in, now and for ever.

17, 18. For similar contrast compare Ps 90:2-6 ; 102:27 , 28 .

18. such … covenant —limits the general terms preceding. righteousness —as usual ( Ps 7:17 ; 31:1 ).

19. God's firm and universal dominion is a pledge that He will keep His promises ( Ps 11:4 ; 47:8 ).

22. all his works —creatures of every sort, everywhere.

Hitherto the psalmist had only looked back upon his own experiences and thence fetched matter for praise; here he looks abroad and takes notice of his favour to others also; for in them we should rejoice and give thanks for them, all the saints being fed at a common table and sharing in the same blessings. I. Truly God is good to all (Psa 103:6): He executes righteousness and judgment, not only for his own people, but for all that are oppressed; for even in common providence he is the patron of wronged innocency, and, one way or other, will plead the cause of those that are injured against their oppressors. It is his honour to humble the proud and help the helpless. II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean and upright heart. 1. He has revealed himself and his grace to us (Psa 103:7): He made known his ways unto Moses, and by him his acts to the children of Israel, not only by his rod to those who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the first and greatest of divine favours with which the church is blessed; for God restores us to himself by revealing himself to us, and gives us all good by giving us knowledge. He has made known his acts and his ways (that is, his nature, and the methods of his dealing with the children of men), that they may know both what to conceive of him and what to expect from him; so Dr. Hammond. Or by his ways we may understand his precepts, the way which he requires us to walk in; and by his acts, or designs (as the word signifies), his promises and purposes as to what he will do with us. Thus fairly does God deal with us. 2. He has never been rigorous and severe with us, but always tender, full of compassion, and ready to forgive. (1.) It is in his nature to be so (Psa 103:8): The Lord is merciful and gracious; this was his way which he made known unto Moses at Mount Horeb, when he thus proclaimed his name (Exo 34:6, Exo 34:7), in answer to Moses's request (Psa 33:13), I beseech thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] He is not soon angry, Psa 103:8. He is slow to anger, not extreme to mark what we do amiss nor ready to take advantage against us. He bears long with those that are very provoking, defers punishing, that he may give space to repent, and does not speedily execute the sentence of his law; and he could not be thus slow to anger if he were not plenteous in mercy, the very Father of mercies. [2.] He is not long angry; for (Psa 103:9) he will not always chide, though we always offend and deserve chiding. Though he signify his displeasure against us for our sins by the rebukes of Providence, and the reproaches of our own consciences, and thus cause grief, yet he will have compassion, and will not always keep us in pain and terror, no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How unlike are those to God who always chide, who take every occasion to chide, and never know when to cease! What would become of us if God should deal so with us? He will not keep his anger for ever against his own people, but will gather them with everlasting mercies, Isa 54:8; Isa 57:16. (2.) We have found him so; we, for our parts, must own that he has not dealt with us after our sins, Psa 103:10. The scripture says a great deal of the mercy of God, and we may all set to our seal that it is true, that we have experienced it. If he had not been a God of patience, we should have been in hell long ago; but he has not rewarded us after our iniquities; so those will say who know what sin deserves. He has not inflicted the judgments which we have merited, nor deprived us of the comforts which we have forfeited, which should make us think the worse, and not the better, of sin; for God's patience should lead us to repentance, Rom 2:4. 3. He has pardoned our sins, not only my iniquity (Psa 103:3), but our transgressions, Psa 103:12. Though it is of our own benefit, by the pardoning mercy of God, that we are to take the comfort, yet of the benefit others have by it we must give him the glory. Observe, (1.) The transcendent riches of God's mercy (Psa 103:11): As the heaven is high above the earth (so high that the earth is but a point to the vast expanse), so God's mercy is above the merits of those that fear him most, so much above and beyond them that there is no proportion at all between them; the greatest performances of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all the seed of Jacob will join with him in owning themselves less than the least of all God's mercies, Gen 32:10. Observe, God's mercy is thus great towards those that fear him, not towards those that trifle with him. We must fear the Lord and his goodness. (2.) The fulness of his pardons, an evidence of the riches of his mercy (Psa 103:12): As far as the east is from the west (which two quarters of the world are of greatest extent, because all known and inhabited, and therefore geographers that way reckon their longitudes) so far has he removed our transgressions from us, so that they shall never be laid to our charge, nor rise up in judgment against us. The sins of believers shall be remembered no more, shall not be mentioned unto them; they shall be sought for, and not found. If we thoroughly forsake them, God will thoroughly forgive them. 4. He has pitied our sorrows, Psa 103:13, Psa 103:14. Observe, (1.) Whom he pities - those that fear him, that is, all good people, who in this world may become objects of pity on account of the grievances to which they are not only born, but born again. Or it may be understood of those who have not yet received the spirit of adoption, but are yet trembling at his word; those he pities, Jer 31:18, Jer 31:20. (2.) How he pities - as a father pities his children, and does them good as there is occasion. God is a Father to those that fear him and owns them for his children, and he is tender of them as a father. The father pities his children that are weak in knowledge and instructs them, pities them when they are froward and bears with them, pities them when they are sick and comforts them (Isa 66:13), pities them when they have fallen and helps them up again, pities them when they have offended, and, upon their submission, forgives them, pities them when they are wronged and gives them redress; thus the Lord pities those that fear him. (3.) Why he pities - for he knows our frame. He has reason to know our frame, for he framed us; and, having himself made man of the dust, he remembers that he is dust, not only by constitution, but by sentence. Dust thou art. He considers the frailty of our bodies and the folly of our souls, how little we can do, and expects accordingly from us, how little we can bear, and lays accordingly upon us, in all which appears the tenderness of his compassion. 5. He has perpetuated his covenant-mercy and thereby provided relief for our frailty, Psa 103:15-18. See here, (1.) How short man's life is and of what uncertain continuance. The lives even of great men and good men are so, and neither their greatness nor their goodness can alter the property of them: As for man, his days are as grass, which grows out of the earth, rises but a little way above it, and soon withers and returns to it again. See Isa 40:6, Isa 40:7. Man, in his best estate, seems somewhat more than grass; he flourishes and looks gay; yet then he is but like a flower of the field, which, though distinguished a little from the grass, will wither with it. The flower of the garden is commonly more choice and valuable, and, though in its own nature withering, will last the longer for its being sheltered by the garden wall and the gardener's care; but the flower of the field (to which life is here compared) is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the field. Man's life is not only wasting of itself, but its period may be anticipated by a thousand accidents. When the flower is in its perfection a blasting wind, unseen, unlooked for, passes over it, and it is gone; it hangs the head, drops the leaves, dwindles into the ground again, and the place thereof, which was proud of it, now knows it no more. Such a thing is man: God considers this, and pities him; let him consider it himself, and be humble, dead to this world and thoughtful of another. (2.) How long and lasting God's mercy is to his people (Psa 103:17, Psa 103:18): it will continue longer than their lives, and will survive their present state. Observe, [1.] The description of those to whom this mercy belongs. They are such as fear God, such as are truly religious, from principle. First, They live a life of faith; for they keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not let it go. They keep it as a treasure, keep it as their portion, and would not for all the world part with it, for it is their life. Secondly, They live a life of obedience; they remember his commandments to do them, else they do not keep his covenant. Those only shall have the benefit of God's promises that make conscience of his precepts. See who those are that have a good memory, as well as a good understanding (Psa 111:10), those that remember God's commandments, not to talk of them, but to do them, and to be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it will last them longer than their lives on earth, and therefore they need not be troubled though their lives be short, since death itself will be no abridgment, no infringement, of their bliss. God's mercy is better than life, for it will out-live it. First, To their souls, which are immortal; to them the mercy of the Lord is from everlasting to everlasting; from everlasting in the councils of it to everlasting in the consequences of it, in their election before the world was and their glorification when this world shall be no more; for they are predestinated to the inheritance (Eph 1:11) and look for the mercy of the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed, which shall be kept up to the end of time (Psa 102:28): His righteousness, the truth of his promise, shall be unto children's children; provided they tread in the steps of their predecessors' piety, and keep his covenant, as they did, then shall mercy be preserved to them, even to a thousand generations.

When we are addressing ourselves to any religious service we must stir up ourselves to take hold on God in it (Isa 64:7); 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, Psa 104:1. 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, Psa 104:2. God is light (Jo1 1:5), the Father of lights (Jam 1:17); he dwells in light (Ti1 6:16); he clothes himself with it. The residence of his glory is in the highest heaven, that light which was created the first day, Gen 1:3. 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, Psa 104:2. 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 1:7. 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 (Psa 104:3), 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 (Mat 17:5), and he walks (a gentle pace indeed, yet stately) upon the wings of the wind. See Psa 18:10, Psa 18:11. 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 (Psa 104:4) he makes his angels spirits. This is quoted by the apostle (Heb 1:7) 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, Eze 1:14. 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, Psa 104:5. Though he has hung it upon nothing (Job 26:2), 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 (Psa 104:6): 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 1:9. 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, Psa 104:7. 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 (Psa 77:16), 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 3:8, Hab 3:13. 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 1:14); they must have air to breathe in. Immediately therefore, with all speed, the waters retired, Psa 104:8. 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, Psa 104:9. 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 38:8, etc.) and uses it as an argument with us to fear him, Jer 5:22. 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.

Psalm 104:1-4 1. Bless Jehovah, O my soul! O Jehovah my God! thou art exceeding great; thou hast clothed thyself with praise and glory. 2. Being arrayed [177] with light as with a garment; and spreading out the heavens as a curtain: 3. Laying the beams of his upper rooms [178] in the waters; making the clouds his chariot; and walking upon the wings of the wind; 4. Making the winds his messengers; and his ministers a flaming fire. 1 Bless Jehovah, O my soul! After having exhorted himself to praise God, the Psalmist adds, that there is abundant matter for such an exercise; thus indirectly condemning himself and others of ingratitude, if the praises of God, than which nothing ought to be better known, or more celebrated, are buried by silence. In comparing the light with which he represents God as arrayed to a garment, he intimates, that although God is invisible, yet his glory is conspicuous enough. In respect of his essence, God undoubtedly dwells in light that is inaccessible; but as he irradiates the whole world by his splendor, this is the garment in which He, who is hidden in himself, appears in a manner visible to us. The knowledge of this truth is of the greatest importance. If men attempt to reach the infinite height to which God is exalted, although they fly above the clouds, they must fail in the midst of their course. Those who seek to see him in his naked majesty are certainly very foolish. That we may enjoy the light of him, he must come forth to view with his clothing; that is to say, we must cast our eyes upon the very beautiful fabric of the world in which he wishes to be seen by us, and not be too curious and rash in searching into his secret essence. Now, since God presents himself to us clothed with light, those who are seeking pretexts for their living without the knowledge of him, cannot allege in excuse of their slothfulness, that he is hidden in profound darkness. When it is said that the heavens are a curtain, it is not meant that under them God hides himself, but that by them his majesty and glory are displayed; being, as it were, his royal pavilion. 3. Laying the beams of his chambers in the waters David now proceeds to explain at greater length what he had briefly stated under the figure of God's raiment. The scope of the passage is shortly this, that we need not pierce our way above the clouds for the purpose of finding God, since he meets us in the fabric of the world, and is everywhere exhibiting to our view scenes of the most vivid description. That we may not imagine that there is any thing in Him derived, as if, by the creation of the world, he received any addition to his essential perfection and glory, we must remember that he clothes himself with this robe for our sake. The metaphorical representation of God, as laying the beams of his chambers in the waters, seems somewhat difficult to understand; but it was the design of the prophet, from a thing incomprehensible to us, to ravish us with the greater admiration. Unless beams be substantial and strong, they will not be able to sustain even the weight of an ordinary house. When, therefore, God makes the waters the foundation of his heavenly palace, who can fail to be astonished at a miracle so wonderful? When we take into account our slowness of apprehension, such hyperbolical expressions are by no means superfluous; for it is with difficulty that they awaken and enable us to attain even a slight knowledge of God. What is meant by his walking upon the wings of the wind, is rendered more obvious from the following verse, where it is said, that the winds are his messengers God rides on the clouds, and is carried upon the wings of the wind, inasmuch as he drives about the winds and clouds at his pleasure, and by sending them hither and thither as swiftly as he pleases, shows thereby the signs of his presence. By these words we are taught that the winds do not blow by chance, nor the lightnings flash by a fortuitous impulse, but that God, in the exercise of his sovereign power, rules and controls all the agitations and disturbances of the atmosphere. From this doctrine a twofold advantage may be reaped. In the first place, if at any time noxious winds arise, if the south wind corrupt the air, or if the north wind scorch the corn, and not only tear up trees by the root, but overthrow houses, and if other winds destroy the fruits of the earth, we ought to tremble under these scourges of Providence. In the second place, if, on the other hand, God moderate the excessive heat by a gentle cooling breeze, if he purify the polluted atmosphere by the north wind, or if he moisten the parched ground by south winds; in this we ought to contemplate his goodness. As the apostle, who writes to the Hebrews, (Hebrews 1:7) quotes this passage, and applies it to the angels, both the Greek and Latin expositors have almost unanimously considered David as here speaking allegorically. In like manner, because Paul, in quoting Psalm 19:4, in his Epistle to the Romans, (Romans 10:18) seems to apply to the apostles what is there stated concerning the heavens, the whole psalm has been injudiciously expounded as if it were an allegory. [179] The design of the apostle, in that part of the Epistle to the Hebrews referred to, was not simply to explain the mind of the prophet in this place; but since God is exhibited to us, as it were, visibly in a mirror, the apostle very properly lays down the analogy between the obedience which the winds manifestly and perceptibly yield to God, and that obedience which he receives from the angels. In short, the meaning is, that as God makes use of the winds as his messengers, turns them hither and thither, calms and raises them whenever he pleases, that by their ministry he may declare his power, so the angels were created to execute his commands. And certainly we profit little in the contemplation of universal nature, if we do not behold with the eyes of faith that spiritual glory of which an image is presented to us in the world. Footnotes: [177] "It is a singular circumstance," says Horsley, "in the composition of this psalm, that each of the parts of the First Semichorus after the first, [that is, verses 2, 3, 4, 5, 10, 13, 14, 19,] begins with a participle. And these participles are accusatives, agreeing with yhvh, the object of the verb vrky, at the beginning of the whole psalm. Bless Jehovah -- putting on -- extending -- laying -- constituting -- travelling -- making -- setting -- sending -- watering -- making -- making. Thus, this transitive verb, in the opening of the psalm, extending its government through the successive parts of the same semichorus, except the last, unites them all in one long period. As this singular artifice of composition seems to be the characteristic of a particular species of ode, in this psalm, I have scrupulously conformed to it in my translation, at the expense of the elegance of my English style." Calvin, for the most part, translates these words as participles, but in the nominative case. [178] "The original word, which comes from lh, ascendit, signifies any upper room to which persons ascend. So 2 Samuel 18:32, he went up to lyt hsr, the chamber over the gate.' Accordingly, the LXX. Here render it, huperoon, an upper room', and the Latin, superiora ejus', his upper stories.' By lyvtyv, therefore, must be meant, though not the supreme, yet the superior or middle region of the air, which is here described as an upper story in a house laid firm with beams, (accounting the earth and the region of air about that as the lower room,) and this floor is here said poetically to be laid in the waters,' those waters which (Genesis 1) are above the expansion or lower region of the air, which divides the waters from the waters. This is most evident by verse 13, where God is said to water the mountains mlyvtyv, from these his upper rooms, these clouds whence the rain descends.' In them, saith the Psalmist, the beams of these upper rooms were laid,' i.e., whereas in the building of an upper story, there must be some walls or pillars to support the weight of it, and in that the beams are laid, God here by his own miraculous immediate power laid, and ever since supported these upper rooms, there being nothing there but waters to support them, and those we know the most fluid tottering body, not able to support itself; and therefore that is another work of his divine power, that the waters which are so fluid, and unable to contain themselves within their own bounds, should yet hang in the middle of the air, and be as walls or pillars to support that region of air, which is itself another fluid body " -- Hammond. Fry, after quoting Dr Geddes' version, -- "Flooring his chambers with waters," and Bishop Horsley's "Laying the floors of his chambers upon the waters," goes on to say: -- "After referring, however, to the different places where the word occurs, and considering the structure of ancient buildings, I conceive the allusion to be to the roof, or contignated frame of the house. Genesis 19:8, seems decisive. We seem to lose somewhat of the beauty of the original by translating lyvt too literally. It signifies certainly, upper rooms, or stories; but the allusion is not to these on account of their situation, but as the part of the house principally inhabited by its owner, the lower parts of eastern houses being used for offices. -- See Parkhurst and authors there quoted: compare Psalm 18, He set darkness his veil around him, -- his canopy the waters and thick mists of the clouds.'" Fry's translation is, "And framing his habitation with waters." [179] See [9]volume 1, page 314.

Psalm 104:5-9 5. He hath founded the earth upon its foundations, so that it shall not be moved for ever. 6. He hath covered it with the deep as with a garment: the waters shall stand above the mountains. 7. At thy rebuke they shall flee; at the voice of thy thunder they shall haste away. [180] 8. The mountains shall ascend, and the valleys shall descend [181] to the place which thou hast founded for them. 9. Thou hast fixed a bound over which they shall not pass; they shall not return to cover the earth. 5 He hath founded the earth upon its foundations Here the prophet celebrates the glory of God, as manifested in the stability of the earth. Since it is suspended in the midst of the air, and is supported only by pillars of water, how does it keep its place so steadfastly that it cannot be moved? This I indeed grant may be explained on natural principles; for the earth, as it occupies the lowest place, being the center of the world, naturally settles down there. But even in this contrivance there shines forth the wonderful power of God. Again, if the waters are higher than the earth, because they are lighter, why do they not cover the whole earth round about? Certainly the only answer which philosophers can give to this is, that the tendency of the waters to do so is counteracted by the providence of God, that a dwelling-place might be provided for man. If they do not admit that the waters are restrained by the determinate appointment of God, they betray not only their depravity and unthankfulness, but also their ignorance, and are altogether barbarous. The prophet, therefore, not without reason, recounts among the miracles of God, that which would be to us wholly incredible, did not even experience show its truth. We are very base indeed if, taught by such undoubted a proof, we do not learn that nothing in the world is stable except in as far as it is sustained by the hand of God. The world did not originate from itself, consequently, the whole order of nature depends on nothing else than his appointment, by which each element has its own peculiar property. Nor is the language of the prophet to be viewed merely as an exhortation to give thanks to God; it is also intended to strengthen our confidence in regard to the future, that we may not live in the world in a state of constant fear and anxiety, as we must have done had not God testified that he has given the earth for a habitation to men. It is a singular blessing, which he bestows upon us, in his causing us to dwell upon the earth with undisturbed minds, by giving us the assurance that he has established it upon everlasting pillars. Although cities often perish by earthquakes, yet the body of the earth itself remains. Yea, all the agitations which befall it more fully confirm to us the truth, that the earth would be swallowed up every moment were it not preserved by the secret power of God. 6. He hath covered it with the deep as with a garment, This may be understood in two ways, either as implying that now the sea covers the earth as a garment, or that at the beginning, before God by his omnipotent word held gathered the waters together into one place, the earth was covered with the deep. But the more suitable sense appears to be, that the sea is now the covering of the earth. At the first creation the deep was not so much a garment as a grave, inasmuch as nothing bears less resemblance to the adorning of apparel than the state of confused desolation and shapeless chaos in which the earth then was. Accordingly, in my judgment, there is here celebrated that wonderful arrangement by which the deep, although without form, is yet the garment of the earth. But as the context seems to lead to a different view, interpreters are rather inclined to explain the language as denoting, That the earth was covered with the deep before the waters had been collected into a separate place. This difficulty is however easily solved, if the words of the prophet, The waters shall stand above the mountains, are resolved into the potential mood thus, The waters would stand above the mountains; which is sufficiently vindicated from the usage of the Hebrew language. I have indeed no doubt that the prophet, after having said that God had clothed the earth with waters, adds, by way of exposition, that the waters would stand above the mountains, were it not that they flee away at God's rebuke. Whence is it that the mountains are elevated, and that the valleys sink down, but because bounds are set to the waters, that they may not return to overwhelm the earth? The passage then, it is obvious, may very properly be understood thus, -- that the sea, although a mighty deep, which strikes terror by its vastness, is yet as a beautiful garment to the earth. The reason of the metaphor is, because the surface of the earth stands uncovered. The prophet affirms that this does not happen by chance; for, if the providence of God did not restrain the waters, would they not immediately rush forth to overwhelm the whole earth? He, therefore, speaks advisedly when he maintains that the appearance of any part of the earth's surface is not the effect of nature, but is an evident miracle. Were God to give loose reins to the sea, the waters would suddenly cover the mountains. But now, fleeing at God's rebuke, they retire to a different quarter. By the rebuke of God, and the voice of his thunder, is meant the awful command of God, by which he restrains the violent raging of the sea. Although at the beginning, by his word alone, he confined the sea within determinate bounds, and continues to this day to keep it within them, yet if we consider how tumultuously its billows cast up their foam when it is agitated, it is not without reason that the prophet speaks of it, as kept in check by the powerful command of God; just as, both in Jeremiah, (Jeremiah 5:22) and in Job, (Job 28:25) God, with much sublimity, commends his power, as displayed in the ocean. The ascending of the mountains, and the descending of the valleys, are poetical figures, implying, that unless God confined the deep within bounds, the distinction between mountains and valleys, which contributes to the beauty of the earth, would cease to exist, for it would engulf the whole earth. It is said that God has founded a place for the valleys; for there would be no dry land at the foot of the mountains, but the deep would bear sway, did not God command the space there to be unoccupied by the sea, as it were contrary to nature. 9. Thou hast set a bound which they shall not pass The miracle spoken of is in this verse amplified, from its perpetuity. Natural philosophers are compelled to admit, and it is even one of their first principles, that the water is circular, and occupies the region intermediate between the earth and the air. It is entirely owing to the providence of God, that part of the earth remains dry and fit for the habitation of men. This is a fact of which mariners have the most satisfactory evidence. Yea, were even the rudest and most stupid of our race only to open their eyes, they would behold in the sea mountains of water elevated far above the level of the land. Certainly no banks, and even no iron gates, could make the waters, which in their own nature are fluid and unstable, keep together and in one place, as we see to be the case. I have just now said that earthquakes, which bring destruction upon some places, leave the globe, upon the whole, as it was before; and in like manner, although the sea, in some parts of the world, overpasses its boundaries, yet the law, which confines it; within certain limits, stands fast, that the earth may be a fit habitation for men. The Baltic Sea, in our own time, inundated large tracts of land, and did great damage to the Flemish people and other neighboring nations. By an instance of this kind we are warned what would be the consequence, were the restraint imposed upon the sea, by the hand of God, removed. How is it that we have not thereby been swallowed up together, but because God has held in that outrageous element by his word? In short, although the natural tendency of the waters is to cover the earth, yet this will not happen, because God has established, by his word, a counteracting law, and as his truth is eternal, this law must remain steadfast. Footnotes: [180] "The waters, by a beautiful prosopopoeia, are supposed to be put into a panic at the voice of Jehovah. See Psalm 77:16" -- Dimock. [181] Calvin here renders mountains and valleys in the nominative case. In our English version they are rendered in the accusative: "They go up by the mountains, they go down by the valleys." "It is not here certain," says Hammond, "whether hrym, mountains, and vqvt, valleys or plains, be to be read in the nominative or in the accusative case. If they be in the nominative, then we must read as in a parenthesis, (the mountains ascend, the plains or valleys slink down,') joining the end of the verse, unto the place,' etc. to haste away,' verse 7, thus: The waters once stood above the mountains, -- those places which now are such; -- but at the uttering God's voice, they fled and hasted away (the mountains ascending and the valleys descending) unto the place which thou hast prepared for them.' Thus the LXX. and Latin understand it, anabainousin ore katabainousi pedia, ascendunt montes, et descendunt campi,' the mountains ascend, and the plains descend,' referring to the change that was made in the earth from being perfectly round and encompassed with waters, into that inequality wherein now it is, great mountains in some parts, and great cavities in other parts, wherein the waters were disposed, which before covered the face of the earth. But they may be more probably in the accusative case, and then mym, the waters,' verse 6, which were understood, verse 7, though not mentioned, (for it was the waters that there fled and hasted away,) must be here continued also, viz., that the waters ylv, ascend,' or climb the mountains,' and yrdv, descend,' or fall down upon the valleys,' or fissures,' or hollow places,' ditches, and the like receptacles of waters, (for so vqv now signifies among the Rabbins.) And this sense the Chaldee follows, They ascend from the abyss to the mountains, and they descend into the valleys, to the place,' etc. And this is the clearest exposition of it, rendering an account of the course of waters, since the gathering of them together in the ocean, that from thence they are, by the power of God, directed to pass through subterranean meatus to the uppermost parts of the earth, the hills and mountains, where they break forth in springs, and then, by their natural weight, descend, and either find or make channels, by which they run into the ocean again, that mqvm, place, which God hath hewed out as a receptacle for them; and by their thus passing, they are profitable for the use of men, in watering the cattle, and the fruits that grow in the earth, verse 10, etc."

Psalm 104:10-15 10. Sending out springs by the valleys, which shall run between [182] the hills. 11. All the beasts of the field shall drink thereof: the wild asses [183] shall quench [184] their thirst. 12. Nigh them the fowls of the air shall dwell, from the midst of the branches they shall send out their voice. [185] 13. Watering the mountains from his chambers: the earth shall be satisfied from the fruit of thy [186] works. 14. Making grass to grow for cattle, and herb for the service of man: that he may produce bread out of the earth. 15. And wine cheereth the heart of man, to make his face to shine with oil, and bread sustaineth man's heart. [187] 10. Sending out springs by the valleys The Psalmist here describes another instance both of the power and goodness of God, which is, that he makes fountains to gush out in the mountains, and to run down through the midst of the valleys. Although it is necessary for the earth to be dry, to render it a fit habitation for us, yet, unless we had water to drink, and unless the earth opened her veins, all kinds of living creatures would perish. The prophet, therefore, speaks in commendation of that arrangement by which the earth, though dry, yet supplies us with water by its moisture. The word nchlym, nechalim, which I have rendered springs, is by some translated, torrents or rivers; but springs is more appropriate. In the same sense it is added immediately after, that they run among the hills; and yet, it is scarcely credible that fountains could spring forth from rocks and stony places. But here it may be asked, why the prophet says that the beasts of the field quench their thirst, rather than men, for whose sake the world was created? I would observe, in reply, that he obviously spake in this manner, for the purpose of enhancing the goodness of God, who vouchsafes to extend his care to the brute creation, yea, even to the wild asses, under which species are included all other kinds of wild beasts. And he purposely refers to desert places, that each of us may compare with them the more pleasant, and the cultivated parts of the earth, afterwards mentioned. Rivers run even through great and desolate wildernesses, where the wild beasts enjoy some blessing of God; and no country is so barren as not to have trees growing here and there, on which birds make the air to resound with the melody of their singing. Since even those regions where all lies waste and uncultivated, furnish manifest tokens of the Divine goodness and power, with what admiration ought we to regard that most abundant supply of all good things, which is to be seen in cultivated and favorable regions? Surely in countries where not only one river flows, or where not only grass grows for the feeding of wild beasts, or where the singing of birds is heard not only from a few trees, but where a manifold and varied abundance of good things everywhere presents itself to our view, our stupidity is more than brutish, if our minds, by such manifestations of the goodness of God, are not fixed in devout meditation on his glory. The same subject is prosecuted in the 13th verse, where it is said that God watereth the mountains from his chambers It is no ordinary miracle that the mountains, which seem to be condemned to perpetual drought, and which, in a manner, are suspended in the air, nevertheless abound in pastures. The prophet, therefore, justly concludes that this fruitfulness proceeds from nothing else but the agency of God, who is their secret cultivator. Labour cannot indeed, in the proper sense, be attributed to God, but still it is not without reason applied to him, for, by merely blessing the earth from the place of his repose, he works more efficaciously than if all the men in the world were to waste themselves by incessant labor. 14. Making grass to grow for cattle The Psalmist now comes to men, of whom God vouchsafes to take a special care as his children. After having spoken of the brute creation, he declares, that corn is produced, and bread made of it, for the nourishment of the human race; and he mentions in addition to this, wine and oil, two things which not only supply the need of mankind, but also contribute to their cheerful enjoyment of life. Some understand the Hebrew word lvdt, la?bodath, which I have rendered for the service, to denote the labor which men bestow in husbandry; for while grass grows on the mountains of itself, and without human labor, corn and herbs, which are sown, can only be produced, as is well known, by the labor and sweat of men. According to them the meaning is, that God blesses the toil of men in the cultivation of the fields. But this being too strained an interpretation, it is better to understand the word service, in the ordinary sense of the term. With respect to the word bread, I do not object to the view of those who understand it in a restricted sense, although it probably includes all kinds of food; only I dislike the opinion of those who exclude bread. There is no force in the reason which they allege for taking this view, namely, that in the following verse another use of bread is added, when it is said, that it strengthens the heart of man; for there the same thing is expressed in different words. The prophet, in stating that God causeth the earth to bring forth herbs for the support of men, intends to say that the earth supplies them not only with food in corn, but also with other herbs and fruits; for the means of our sustenance is not limited exclusively to one kind of food. 15. And wine that cheereth the heart of man In these words we are taught, that God not only provides for men's necessity, and bestows upon them as much as is sufficient for the ordinary purposes of life, but that in his goodness he deals still more bountifully with them by cheering their hearts with wine and oil. Nature would certainly be satisfied with water to drink; and therefore the addition of wine is owing to God's superabundant liberality. The expression, and oil to make his face to shine, has been explained in different ways. As sadness spreads a gloom over the countenance, some give this exposition, That when men enjoy the commodities of wine and oil, their faces shine with gladness. Some with more refinement of interpretation, but without foundation, refer this to lamps. Others, considering the letter m, mem to be the sign of the comparative degree, take the meaning to be, that wine makes men's faces shine more than if they were anointed with oil. But the prophet, I have no doubt, speaks of unguents, intimating that God not only bestows upon men what is sufficient for their moderate use, but that he goes beyond this, giving them even their delicacies. The words in the last clause, and bread that sustains man's heart, I interpret thus: Bread would be sufficient to support the life of man, but God over and above, to use a common expression, bestows upon them wine and oil. The repetition then of the purpose which bread serves is not superfluous: it is employed to commend to us the goodness of God in his tenderly and abundantly nourishing men as a kind-hearted father does his children. For this reason, it is here stated again, that as God shows himself a foster-father sufficiently bountiful in providing bread, his liberality appears still more conspicuous in giving us dainties. But as there is nothing to which we are more prone, than to abuse God's benefits by giving way to excess, the more bountiful he is towards men, the more ought they to take care not to pollute, by their intemperance, the abundance which is presented before them. Paul had therefore good reason for giving that prohibition, (Romans 13:14) "Make not provision for the flesh, to fulfill the lusts thereof;" for if we give full scope to the desires of the flesh, there will be no bounds. As God bountifully provides for us, so he has appointed a law of temperance, that each may voluntarily restrain himself in his abundance. He sends out oxen and asses into pastures, and they content themselves with a sufficiency; but while furnishing us with more than we need, he enjoins upon us an observance of the rules of moderation, that we may not voraciously devour his benefits; and in lavishing upon us a more abundant supply of good things than our necessities require, he puts our moderation to the test. The proper rule with respect to the use of bodily sustenance, is to partake of it that it may sustain, but not oppress us. The mutual communication of the things needful for the support of the body, which God has enjoined upon us, is a very good check to intemperance; for the condition upon which the rich are favored with their abundance is, that they should relieve the wants of their brethren. As the prophet in this account of the divine goodness in providence makes no reference to the excesses of men, we gather from his words that it is lawful to use wine not only in cases of necessity, but also thereby to make us merry. This mirth must however be tempered with sobriety, first, that men may not forget themselves, drown their senses, and destroy their strength, but rejoice before their God, according to the injunction of Moses, (Leviticus 23:40;) and, secondly, that they may exhilarate their minds under a sense of gratitude, so as to be rendered more active in the service of God. He who rejoices in this way will also be always prepared to endure sadness, whenever God is pleased to send it. That rule of Paul ought to be kept in mind, (Philippians 4:12,) "I have learned to abound, -- I have learned to suffer want." If some token of the divine anger is manifest, even he who has an overflowing abundance of all kinds of dainty food, will restrict himself in his diet knowing that he is called to put on sackcloth, and to sit among ashes. Much more ought he whom poverty compels to be temperate and sober, to abstain from such delicacies. In short, if one man is constrained to abstain from wine by sickness, if another has only vapid wine, and a third nothing but water, let each be content with his own lot, and willingly and submissively wean himself from those gratifications which God denies him. The same remarks apply to oil. We see from this passage that ointments were much in use among the Jews, as well as among the other eastern nations. At the present day, it is different with us, who rather keep ointments for medicinal purposes, than use them as articles of luxury. The prophet, however, says, that oil also is given to men, that they may anoint themselves therewith. But as men are too prone to pleasure, it is to be observed, that the law of temperance ought not to be separated from the beneficence of God, lest they abuse their liberty by indulging in luxurious excess. This exception must always be added, that no person may take encouragement from this doctrine to licentiousness. Moreover, when men have been carefully taught to bridle their lust, it is important for them to know, that God permits them to enjoy pleasures in moderation, where there is the ability to provide them; else they will never partake even of bread and wine with a tranquil conscience; yea, they will begin to scruple about the tasting of water, at least they will never come to the table but in fearfulness. Meanwhile, the greater part of the world will wallow in pleasures without discrimination, because they do not consider what God permits them; for his fatherly kindness should be to us the best mistress to teach us moderation. Footnotes: [182] In our English version it is among; but between is the more proper rendering. "vyn," says Hammond, "must be rendered, not among but between, anameson, say the LXX., to denote the hollow receptacles for waters betwixt the hills, or risings of the ground on both sides." [183] The wild ass differs from the tame only by being stronger and nimbler, more courageous and lively. Wild asses are still found in considerable numbers in the deserts of Great Tartary, in Persia, Syria, the isl…

Ps 104:1-35 . The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked. 1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.

2. light —is a figurative representation of the glory of the invisible God ( Mt 17:2 ; 1Ti 6:16 ). Its use in this connection may refer to the first work of creation ( Ge 1:3 ). stretchest out the heavens —the visible heavens or sky which cover the earth as a curtain ( Isa 40:12 ).

3. in the waters —or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance. walketh —or, "moveth" (compare Ps 18:10 , 11 ; Am 9:6 ).

4. This is quoted by Paul ( Heb 1:7 ) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies. spirits —literally, "winds." flaming fire —( Ps 105:32 ) being here so called.

6-9. These verses rather describe the wonders of the flood than the creation ( Ge 7:19 , 20 ; 2Pe 3:5 , 6 ). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" ( Ps 76:6 ; Isa 50:2 ), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.

10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Ps 104:3 ), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,

1. …“Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” (ver. 1). Where art Thou magnified? “Confession and beauty Thou hast put on.” Confess ye, that ye may be beautified, that He may put you on. “Clothed with light as a garment” (ver. 2). Clothed with His Church, because she is made “light” in Him, who before was darkness in herself, as the apostle saith: “Ye were sometime darkness, but now light in the Lord.” Eph. v. 8. [Job xix. 26.—C.]

2. “Who covereth with waters the upper parts thereof” (ver. 3). The upper parts of what? Of Heaven. What is Heaven? Figuratively only we said, the Divine Scripture. What are the upper parts of the Divine Scripture? The commandment of love, than which there is none more exalted. Mark xii. 31. Rom. v. 5. John vii. 37, 38.

3. “Who maketh spirits His angels, and flaming fire His ministers” (ver. 4): that is, those who are already spirits, who are spiritual, not carnal, He maketh His Angels, by sending them to preach His gospel. “And flaming fire His ministers.” For unless the minister that preacheth be on fire, he enflameth not him to whom he preacheth.

4. “He hath founded the earth upon its firmness” (ver. 5). He hath founded the Church upon the firmness of the Church. What is the firmness of the Church, but the foundation of the Church. What is the foundation of the Church, but that of which the Apostle saith, “Other foundation can no man lay but that is laid, which is Christ Jesus.” 1 Cor. iii. 11. John i. 3. Heb. i. 3. Donatists.

5. “The deep, like a garment, is its clothing” (ver. 6). Whose? Is it perchance God’s? But he had already said of His clothing, “Clothed with light as with a garment.” Ps. civ. 2. ment is its clothing.” For the water is as it were the clothing of the earth, surrounding it and covering it.… 6. “Above the mountains the waters shall stand:” that is, the clothing of the earth, which is the deep, so increased, that the waters stood even above the mountains. We read of this taking place in the deluge.…The Prophet minding to foretell future things, not to relate the past, therefore said it, because he would have it understood that the Church should be in a deluge of persecutions. For there was a time when the floods of persecutors had covered God’s earth, God’s Church, and had so covered it, that not even those great ones appeared, who are the mountains. For when they fled everywhere, how did they but cease to appear? And perchance of those waters is that saying, “Save me, O God, for the waters are come in even unto my soul.” Ps. lxix. 1. Oxf. mss. “shall stand.” Oxf. mss. “shall stand.”

7. “From Thy rebuke they shall fly” (ver. 7). And this was done, brethren; from God’s rebuke the waters did fly; that is, they went back from pressing on the mountains. Now the mountains themselves stand forth, Peter and Paul: how do they tower! They who before were pressed down by persecutors, now are venerated by emperors. For the waters are fled from the rebuke of God; because “the heart of kings is in the hand of God, He hath bent it whither He would;” Prov. xxi. 1.

8. “The mountains ascend, and the plains go down, into the place which Thou hast founded for them” (ver. 8). He is still speaking of waters. Let us not here understand mountains as of earth; nor plains, as of earth: but waves so great that they may be compared to mountains. The sea did sometime toss, and its waves were as mountains, which could cover those mountains the Apostles. But how long do the mountains ascend and the plains go down? They raged, and they are appeased. When they raged they were mountains: now they are appeased they are become plains: for He hath founded a place for them. There is a certain channel, Meatus, Ben. All the mss. metus, “a certain fear,” which may be the true reading. Malacia.

9. Hear. “Thou hast set a bound which they shall not pass over, neither shall they turn again to cover the earth” (ver. 9). What then, because now the bitterest waves have received a measure, that we must be allowed to preach such things even with freedom; because they have had their due limit assigned, because they cannot pass over the bound that is set, nor shall they return to cover the earth; what is doing in the earth itself? What workings take place therein, now that the sea hath left it bare? Although at its beach slight waves do make their noise, although Pagans still murmur round; the sound of the shores I hear, a deluge I dread not. What then; what is doing in the earth? “Who sendeth out springs in the little valleys” (ver. 10). “Thou sendest out,” he saith, “springs in the little valleys.” Ye know what little valleys are, lower places among the lands. For to hills and mountains, valleys and little valleys are opposed in contrary shape. Hills and mountains are swellings of the land: but valleys and little valleys, lownesses of the lands. Do not despise low places, thence flow springs. “Thou sendest out springs in the little valleys.” Hear a mountain. The Apostle saith, “I laboured more than they all.” A certain greatness is brought before us: yet immediately, that the waters may flow, he hath made himself a valley: “Yet not I, but the grace of God with me.” 1 Cor. xv. 10.

10. What is, “In the midst between the mountains the waters shall pass through”? We have heard who are the “mountains,” the great Preachers of the word, the exalted Angels of God, though still in mortal flesh; lofty not by their own power, but by His grace; but as far as relates to themselves, they are valleys, in their humility they send forth springs. “In the midst,” he saith, “between the mountains, the waters shall pass through.” Let us suppose this said thus, “In the midst between the Apostles shall pass through the preachings of the Word of Truth.” What is, in the midst between the Apostles? What is called in the midst, is common. A common property, from which all alike live, is in the midst, and belongs not to me, but neither belongs it to thee, nor yet to me.…For if they are not in the midst, they are as it were private, they flow not for public use, and I have mine, and he has his own, it is not in the midst for both me and him to have it; but such is not the preaching of peace.…Therefore, brethren, let what we have said to your Love serve to this purpose, because of the springs: that they may flow from you, be ye valleys, and communicate with all that which ye have from God. Let the waters flow in the midst, envy ye no one, drink, be filled, flow forth when ye are filled. Everywhere let the common water of God have the glory, not the private falsehoods of men.… [This beautiful expression may be found in divers places in these expositions: e.g. on Ps. xlix. ver 15 (p. 186, supra), where it is of slightly different sense; also on Ps. lxxxv. ver. 9, (p. 407, supra), and, infra, on Ps. cxlviii. 13. The Latin is felicitous though varied: Unde amicus non exit, quo inimicus non intrat. I love the familiar English: “Where no enemy ever enters, and whence no friend departs.”—C.] [I suppose many Christians have said, “Shall I no more recall my Bible, and be refreshed by the recollection of these songs of our pilgrimage?” I could not think of heaven as a place where the Holy Scriptures should be forgotten. The author’s idea comforts me.—C.] John i. 1. Ps. lxxxiv. 7.

13. “The onagers shall take for their thirst.” By onagers he meaneth some great beasts. For who knoweth not that wild asses are called onagers? He meaneth, therefore, some great untrained ones. For the Gentiles had no yoke of the Law: many nations lived after their own customs, ranging in proud boastfulness as in a wilderness. And so indeed did all the beasts, but the wild asses are put to signify the greater sort. They too shall drink for their thirst, for for them too the waters flow. Thence drinks the hare, thence the wild ass: the hare little, the wild ass great; the hare timid, the wild ass fierce: either sort drinks thence, but each for his thirst.…So faithfully and gently doth it flow, as at once to satisfy the wild ass, and not to alarm the hare. The sound of Tully’s voice rings out, Cicero is read, it is some book, it is a dialogue of his, whether his own, or Plato’s, or by whatever such writer: some hear that are unlearned, weak ones of less mind; who dareth to aspire to such a thing? It is a sound of water, and that perchance turbid, but certainly flowing so violently, that a timid animal dare not draw near and drink. To whom soundeth a Psalm, and he saith, It is too much for me? Behold now what the Psalm soundeth; certainly they are hidden mysteries, yet so it soundeth, that even children are delighted to hear, and the unlearned come to drink, and when filled burst forth in singing.… 14. Then the Psalm goes on in its text, “Upon them Illos. 15. But think not that those “fowls of heaven” follow their own authority; see what the Psalm saith: “From the midst of the rocks they shall give their voice.” Now, if I shall say to you, Believe, for this said Cicero, this said Plato, this said Pythagoras: which of you will not laugh at me? For I shall be a bird that shall send forth my voice not from the rock. What ought each one of you to say to me? what ought he who is thus instructed to say? “If any one shall have preached unto you a gospel other than that ye have received, let him be anathema.” Gal. i. 9. 1 Cor. x. 4.

11. For it follows, “All the beasts of the wood shall drink” (ver. 11). We do indeed see this also in the visible creation, that the beasts of the wood drink of springs, and of streams that run between the mountains: but now since it hath pleased God to hide His own wisdom in the figures of such things, not to take it away from earnest seekers, but to close it to them that care not, and open it to them that knock; it hath also pleased our Lord God Himself to exhort you by us to this, that in all these things which are said as if of the bodily and visible creation, we may seek something spiritually hidden, in which when found we may rejoice. The beasts of the wood, we understand the Gentiles, and Holy Scripture witnesses this in many places.… 12. These beasts, then, drink those waters, but passing; not staying, but passing; for all that teaching which in all this time is dispensed passeth.…Unless perchance your love thinketh that in that city to which it is said, “Praise the Lord, O Jerusalem, praise thy God, O Sion; for He hath made strong the bars of thy gates;” Ps. cxlvii. 12, 13.

See on Ps. lxxxv. 10 and on Ps. cxlvii. on ver. 13.—Ben. 16. “Watering the mountains from the higher places” (ver. 13). Now if a Gentile uncircumcised man comes to us, about to believe in Christ, we give him baptism, and do not call him back to those works of the Law. And if a Jew asks us why we do that, we sound from the rock, we say, This Peter did, this Paul did: from the midst of the rocks we give our voice. But that rock, Peter himself, that great mountain, when he prayed and saw that vision, was watered from above.… 17. “From the fruit of Thy works shall the earth be satisfied.” What is, “From the fruit of Thy works”? Let no man glory in his own works: but “he that glorieth, let him glory in the Lord.” 1 Cor. i. 31. Rom. iv. 4, 5.

Bless the Lord, O my soul,.... As for the blessings of grace and mercy expressed in the preceding psalm, so on account of the works of creation and providence, enumerated in this; in which Christ has an equal concern, as in the former. O Lord my God, thou art very great; the Messiah, who is Jehovah our righteousness, Lord of all, truly God, and the God of his people; see John 20:28 and who is great, and very great, in his divine Person, being the great God, and our Saviour; great in all his works of creation, providence, and redemption; great in all his offices of Prophet, Priest, and King; a Saviour, and a great one; the great Shepherd of the Sheep; the Man, Jehovah's Fellow. Thou art clothed with honour and majesty; being the brightness of his Father's glory, and having on him the glory of the only begotten of the Father, and a natural majesty in him as the Son of God and King of the whole universe; and, as Mediator, he has honour and majesty laid upon him by his Father, Psalm 21:5, he has all the regalia and ensigns of royal majesty; he is on a throne, high and lifted up, even the same with his divine Father; he has a crown of glory on his head, he is crowned with glory and honour; he has a sceptre of righteousness in his hand, and is arrayed in robes of majesty; and, as thus situated, is to look upon like a jasper and sardine stone; or as if he was covered with sparkling gems and precious stones, Revelation 4:2 and, having all power in heaven and earth, over angels and men, honour and glory given him by both.

Who coverest thyself with light as with a garment,.... Referring, as Aben Ezra and Kimchi think, to the light, which was first created; and indeed this was commanded out of darkness by God the Word, or by the essential Word of God. Light is expressive of the nature of God himself, who is light, and in him is no darkness at all, and who dwells in light (h) inaccessible, and so may be said to be clothed with it; which is applicable to Christ as a divine Person, 1 John 1:5. and to whom this term "light" well agrees; Light being one of the names of the Messiah in the Old Testament, Psalm 43:3, and is often given him in the New Testament, as the author of the light of nature, grace, and glory, John 1:9. He is now possessed of the light and glory of the heavenly state, of which his transfiguration on the mount was an emblem, when his face shone like the sun, and his raiment was as the light, Matthew 17:2. Who stretchest out the heavens like a curtain; alluding to the firmament or expanse, which, being spread out like a curtain, divided between the waters and the waters, Genesis 1:6. Heaven is represented as a tent stretched out, with curtains drawn around it, to hide the dazzling and unapproachable light in which the Lord dwells, Isaiah 40:22 and it is as a curtain or canopy stretched out and encompassing this earth; the stretching of it out belongs to God alone, and is a proof of the deity of Christ, to whom it is here and elsewhere ascribed, Job 9:8. Here Christ dwells invisible to us at present; he is received up into heaven, retained there, and from thence will descend at the last day; and in the mean while is within the curtains of heaven, unseen by us. (h) "Pura in luce refulsit alma parens", Virgil. Aeneid. 2. "Et paulo post, pallas insedit, nimbo effulgens".

Who layeth the beams of his chambers in the waters,.... Or "his upper rooms" (i); one story over another being built by him in the heavens, Amos 9:6, the chambers where he resides; his courts, as the Targum; his palace and apartments, his presence chamber particularly, the floor and beams of them are the waters bound up in the thick clouds; or the region of the air, from whence the rain descends to water the hills, as in Psalm 104:13. Who maketh the clouds his chariot; to ride in; in these sometimes Jehovah rides to execute judgment on his enemies, Isaiah 19:1 and in these sometimes he appears in a way of grace and mercy to his people, Exodus 13:21, in these, as in chariots, Christ went up to heaven; and in these will he come a second time; and into these will the saints be caught up to meet the Lord in the air at his coming, Acts 1:9. Who walketh upon the wings of the wind; see Psalm 18:10 which is expressive of his swiftness in coming to help and assist his people in time of need; who helps, and that right early; and may very well be applied both to the first and second coming of Christ, who came leaping upon the mountains, and skipping upon the hills, when he first came; and, when he comes a second time, will be as a roe or a young hart upon the mountains of spices, Sol 2:8. The Targum is, "upon the swift clouds, like the wings of an eagle;'' hence, perhaps, it is, the Heathens have a notion of Jupiter's being carried in a chariot through the air, when it thunders and lightens (k). (i) Sept. "coenacula sua superiora", Gejerus; so Michaelis. (k) Vid. Horat. Camin. l. 1. Ode 34. v. 5. "Namque diespiter", &c. Et. Ode 12. v. 58. "Tu gravi curru quaties Olympum".

Who maketh his angels spirits,.... The angels are spirits, or spiritual substances, yet created ones; and so differ from God, who is a spirit, and from the Holy Spirit of God, who are Creators and not creatures; angels are spirits without bodies, and so differ from the souls or spirits of men, and are immaterial, and so die not; these are made by Christ, by whom all things are made, Colossians 1:16 and so he must be greater and more excellent than they; for which purpose the passage is quoted in Hebrews 1:7. Some render it, "who maketh his angels as the winds"; to which they may be compared for their invisibility, they being not to be seen, no more than the wind, unless when they assume an external form; and for their penetration through bodies in a very surprising manner; see Acts 12:6, and for their great force and power, being mighty angels, and said to excel in strength, Psalm 103:20, and for their swiftness in obeying the divine commands; so the Targum, "he maketh his messengers, or angels, swift as the wind.'' His ministers a flaming fire; angels are ministers to God, stand before him, behold his face, wait for and listen to his orders, and execute them; they are ministers to Christ, they were so at his incarnation, in his infancy, when in the wilderness and in the garden, at his resurrection and ascension, and will attend him at his second coming; and these are ministers to his people, take the care of them, encamp about them, do many good offices to them in life, and at death carry their souls to Abraham's bosom: these are made a flaming fire, or "as" flaming fire, for their force and power; so the Targum, "his ministers strong as flaming fire;'' and for their swiftness as before; and because of their burning love to God, Christ, and his people, and their flaming zeal for his cause and interest; hence thought by some to be called "seraphim": and because they are sometimes the executioners of God's wrath; and have sometimes appeared in fiery forms, as in forms of horses of fire and chariots of fire, and will descend with Christ in flaming fire at the last day; see 2 Kings 2:11. Some invert the words, both reading and sense, thus, "who maketh the winds his angels, or messengers, and flaming fire his ministers"; so Jarchi, Aben Ezra, and Kimchi; we read of stormy wind fulfilling his word, Psalm 148:8, he sends out his winds at his pleasure to do his errands; as to dry up the waters of the flood, to drive back the waters of the Red sea, and make dry land, to bring quails from thence, and scatter them about the camp of Israel, and in many other instances. So flaming fire was used as his ministers in burning Sodom and Gomorrah; and multitudes of the murmuring Israelites, and the captains with their fifties; but this sense is contrary to the order of the words, and the design of them, and to the apostle's sense of them, Hebrews 1:7 which is confirmed by the Targum, Septuagint, and all the Oriental versions.

Who laid the foundations of the earth,.... Or "founded the earth upon its bases" (l); which some take to be the waters, according to Psalm 24:2, others the centre of gravity in it; others the mountains; others the circumambient air, by which it is poised; rather the almighty power of God, by which it subsists; this is the work of Christ the Almighty; see Hebrews 1:3. That it should not be removed for ever: for though it may be shaken by earthquakes, yet not removed; nor will it be until the dissolution of all things, when it shall flee away before the face of the Judge, and a new earth shall succeed, Revelation 20:11. (l) "super bases ejus", Montanus, Musculus, Junius & Tremellius, Piscator; so the Tigurine version, Gejerus, Michaelis.

Thou coverest it with the deep as with a garment,.... This refers not to the waters of the flood, when the earth was covered with them, even the tops of the highest mountains; but to the huge mass of waters, the abyss and depth of them, which lay upon the earth and covered it as a garment, at its first creation, as the context and the scope of it show; and which deep was covered with darkness, at which time the earth was without form, and void, Genesis 1:2 an emblem of the corrupt state of man by nature, destitute of the image of God, void and empty of all that is good, having an huge mass of sin and corruption on him, and being darkness itself; though this depth does not separate the elect of God, in this state, from his love; nor these aboundings of sin hinder the superaboundings of the grace of God; nor the operations of his Spirit; nor the communication of light unto them; nor the forming and renewing them, so as to become a curious piece of workmanship; even as the state of the original earth did not hinder the moving of the Spirit upon the waters that covered it, to the bringing of it into a beautiful form and order. The waters stood above the mountains; from whence we learn the mountains were from the beginning of the creation; since they were when the depths of water covered the unformed chaos; and which depths were so very great as to reach above the highest mountains; an emblem of the universal corruption of human nature; the highest, the greatest men that ever were, comparable to mountains, have been involved in it, as David, Paul, and others.

At thy rebuke they fled,.... The depths of water that covered the earth fled, went off apace, when Christ, the essential Word, gave the word of command that they should; saying, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so", Genesis 1:9 and this being called a "rebuke", suggests as if there was something amiss, irregular and disorderly, and to be amended; as if these waters were not in their proper place. At the voice of thy thunder they hasted away; ran off with great precipitancy; just as a servant, when his master puts on a stern countenance, and speaks to him in a thundering, menacing manner, hastes away from him to do his will and work. This is an instance of the mighty power of Christ; and by the same power he removed the waters of the deluge; when they covered the earth, and the tops of the highest hills; and rebuked the Red sea, and it became dry land; and drove back the waters of Jordan for the Israelites to pass through; and who also rebuked the sea of Galilee when his disciples were in distress: and with equal ease can he and does he remove the depth of sin and darkness from his people at conversion; rebukes Satan, and delivers out of his temptations, when he comes in like a flood; and rebukes the waters of affliction when they threaten to overwhelm; who are his servants, and come when he bids them come, and go when he bids them go.

They go up by the mountains, they go down by the valleys,.... The Targum is, "they ascend out of the deep to the mountains;'' that is, the waters, when they went off the earth at the divine orders, steered their course up the mountains, and then went down by the valleys to the place appointed for them; they went over hills and dales, nothing could stop them or retard their course till they came to their proper place; which is another instance of the almighty power of the Son of God. Some render the words, "the mountains ascended, the valleys descended (m)"; and then the meaning is, when the depth of waters were called off the earth, the mountains and valleys appeared, the one seemed to rise up and the other to go down; but the former reading seems best, and emblematically describes the state of God's people in this world, in their passage to their appointed place; who have sometimes mountains of difficulties to go over, and which seem insuperable, and yet they surmount them; sometimes they are upon the mount of heaven by contemplation, and have their hearts and affections above; they mount up with wings as eagles; sometimes they are upon the mount of communion with God, and by his favour their mount stands strong, and they think they shall never be moved; at other times they are down in the valleys, in a low estate and condition; in low frames of soul, in a low exercise of grace, and in the valley of the shadow of death, of afflictive providences in soul or body: and as the waters, thus steering their course under a divine direction, and by an almighty power, at length came unto the place which, the psalmist says, thou hast founded for them, meaning the seas; which the Lord founded and prepared for the reception of them; and which collection of waters in one place he called by that name, Genesis 1:10. So the Lord's people, through a variety of circumstances, trials, and exercises, will be all brought safe to the place appointed for them, and prepared by Christ in his Father's house; where they will be swallowed up in the boundless ocean of everlasting love. (m) So Pagninus, Musculus, Cocceius.

Thou hast set a bound, that they may not pass over,.... The Targum adds, "to the rolling waves of the sea.'' Set doors with bolts and bars, cliffs, rocks, and shores: and, what is more surprising, sand, which is penetrable, flexible, and moveable, is set as a perpetual bound to the raging ocean and its waves, which they cannot pass over: see Job 38:8. So the Lord has set a bound to the proud waters of afflictions, and says, Thus far shall ye go, and no farther; and to the life of man, which he cannot exceed, Job 14:5. But he has given man a law, as a rule to walk by, as the boundary of his conversation, and this he transgresses; in which he is less tractable than the raging sea and its waves. That they turn not again to cover the earth; as they did when it was first made, Psalm 104:6 that is, not without the divine leave and power; for they did turn again and cover the earth, at the time of the flood; but never shall more. Some think there is no need to make this exception; since this was written after the flood, and when God had swore that the waters should no more go over the earth, Isaiah 54:9.

He sendeth the springs into the valleys,.... The Targum is, "who sendeth fountains into the rivers.'' Either from the waters of the sea, which being drained through the sand, become sweet and drinkable; or from the hills and mountains. This is an instance of divine goodness, that having removed the waters from the earth, and shut them up in the sea, and which, through the saltness of them, not being proper drink for men and beasts, he has been pleased to form and open springs, fountains, wells, and rivers of fresh water in the valleys, for the supply of both. Though this is not to be compared with the wells of salvation, and springs and fountains of grace, which he has opened for his chosen people. God himself is a spring or fountain of living water; his love is a river, whose streams delight the city of God; his covenant a source and spring of all blessings and promises. Christ is the fountain of gardens; his fulness is a supply for all his people: the Spirit of God and his grace are a well of living water, springing up unto eternal life. The word and ordinances are the springs in Zion, which run among the hills, the several congregated churches, to the watering and refreshing of them; just as springs and rivers of water run in the dales and valleys among the hills, by which they are bounded.

They give drink to every beast of the field,.... These fountains, springs, and rivers, afford water for all the beasts of the field; who are therefore said to honour and praise the Lord on account of it, Isaiah 43:19. The wild asses quench their thirst; or "break" (n) it. Those creatures that live in dry and desert places, and are themselves dry and thirsty; and though so stupid as they be, yet provision of water is made for them, and they are directed where to seek for it, and find it; see Job 39:5. And if God takes care of the beasts of the field, even the most wild and stupid, will he not take care of his own people? He will, and does. He opens rivers in high places, and fountains in the midst of the valleys; he gives waters in the wilderness, and rivers in the desert, to give drink to his people, his chosen, Isaiah 41:18. (n) "frangent", Pagninus, Montanus; "frangunt", Vatablus, Cocceius, Gejerus, Michaelis; so Ainsworth.

By them shall the fowls of the heaven have their habitation,.... Another use of the springs, fountains, and rivers of water; by the sides and on the shores of these, some birds delight to be, and on trees that grow here do they build their nests; and here, having wetted their throats, they sit, and chirp, and sing: to doves, by rivers of water, is the allusion in Sol 5:12. Which sing among the branches; of trees that grow by the sides of fountains and rivers; see Ezekiel 17:23. To such birds may saints be compared; being, like them, weak, defenceless, and timorous; liable to be taken in snares, and sometimes wonderfully delivered; as well as given to wanderings and strayings: and to fowls of the heaven, being heaven born souls, and partakers of the heavenly calling. These have their habitation by the fountain of Jacob, by the river of divine love, beside the still waters of the sanctuary; where they sing the songs of Zion, the songs of electing, redeeming, and calling grace.

He watereth the hills from his chambers,.... The house of his superior treasures, as the Targum. The airy regions, Psalm 104:3 with the clouds of heaven, by the rain which they drop down upon them; the usefulness of which blessings of nature is largely described in this and some following verses. "The hills", which are naturally dry and barren, and receive but little advantage from the springs, fountains, and rivers below, are supplied with water from above; and become fruitful, bear herbage, and are clothed with flocks. This seems to refer to the first rain that was upon the earth, Genesis 2:5 and which favour is continued to all lands, excepting some part of the land of Egypt, and in all ages since; see Psalm 65:9. So ministers of the word, who are set in the first place, and are eminent in the church of God, and who water others, are watered themselves with the gifts and graces of the Spirit descending from above, as the apostles were, in an extraordinary manner, at the day of Pentecost; and as others in a more ordinary manner daily are. So likewise the churches of Christ, comparable to hills and mountains for firmness and visibility, and the several members thereof, are watered with the dews of divine favour, with the rain of the divine word; which comes down from heaven as the rain does, and drops and distils like that; and with the grace of the divine Spirit, whereby their souls become as a watered garden, whose springs fail not. The earth is satisfied with the fruit of thy works; with the fruits which grow out of it by means of rain, as are after mentioned; herbs, grass, and trees, so Aben Ezra: or with the influences of the heavens, which are the work of God's hands, and by which the earth is made fruitful; or more particularly with the virtue and efficacy of the rain, so Kimchi; which is the Lord's peculiar work, Jeremiah 14:22. This the earth drinking in, is as satisfied with as a thirsty man is with drinking a draught of water; see Deuteronomy 11:11. So the people of God, comparable to the good earth that drinks in the rain that often comes upon it, are satisfied with the love of God, with the blessings of his grace, with the doctrines of his Gospel, and with the ordinances of his house.

5. The earth is firmly fixed by His power.

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?