Psalms 104:14–35

We are here taught to praise and magnify God, I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (Psa 104:19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (Psa 104:20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Gen 9:2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job 24:15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (Psa 104:22, Psa 104:23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work. II. For the replenishing of the ocean (Psa 104:25, Psa 104:26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation (there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen 1:21) and is here called the leviathan, as Job 41:1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear, Job 41:29. III. For the seasonable and plentiful provision which is made for all the creatures, Psa 104:27, Psa 104:28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with - they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot. IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (Psa 104:29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Psa 30:7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (Psa 104:30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one. In the midst of this discourse the psalmist breaks out into wonder at the works of God (Psa 104:24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.

Psalm 104:16-18 16. The trees of Jehovah [188] shall be satiated; the cedars of Lebanon, which he hath planted; 17. For there the birds build their nests: the stork, [189] whose dwelling is the fir trees. 18. The high mountains are for the deer [190] and the rocks are a place of shelter for the hedgehogs. [191] 16. The trees of Jehovah shall be satiated The Psalmist again treats of God's general providence in cherishing all the parts of the world. In the first place, he asserts, that by the watering of which he had spoken the trees are satiated, or filled with sap, that thus flourishing they may be a place of abode to the birds. He next declares, that the wild deer and conies have also their places of shelter, to show that no part of the world is forgotten by Him, who is the best of fathers, and that no creature is excluded from his care. The transition which the prophet makes from men to trees is as if he had said, It is not to be wondered at, if God so bountifully nourishes men who are created after his own image, since he does not grudge to extend his care even to trees. By the trees of the Lord, is meant those which are high and of surpassing beauty; for God's blessing is more conspicuous in them. It seems scarcely possible for any juice of the earth to reach so great a height, and yet they renew their foliage every year. Footnotes: [188] "In the Septuagint it is, xula tou pediou, trees of the field;' they, therefore, read tsy sdy; and sdybeing a name of the Almighty, when differently pointed, thus, sdy, was afterwards changed to yhvh, Jehovah,' as the text now is. Theodoret notices in his time, that the Hebrew, and other Greek interpreters of it, had xula tou kuriou, trees of the Lord.' So was the Hebrew in Jerome's time, who has it ligna Domini." -- Reeves' Collation, etc. [189] "chsydh, chasidah, the original word for the stork, is from chsd, piety, beneficence, because, says Bythner, "the stork nourishes, supports, and carries on its back, when weary, its aged parents." Storks are a species of birds very numerous in Palestine, and other eastern countries. Doubdan thus speaks of them in his account of a journey from Cana to Nazareth in Galilee, (page 513,) "All these fields were so filled with flocks of storks, that they appeared quite white with them, there being above a thousand in each flock, and when they rose and hovered in the air they seemed like clouds. The evening they rest in trees." This account is confirmed by Dr Shaw, who informs us, that as he lay at anchor near Mount Carmel, he saw "three flights of them, some of which were more open and scattered, with larger intervals between them; others were closer and more compact, as in the flight of wrens and other birds, each of which took up more than three hours in passing by us, extending itself at the same time more than half a mile in breadth." -- See his Travels, volume 2, page 269. The stork constructs her nest with exquisite skill of dry twigs of trees and coarse grass from the marsh. But instead of confining herself to one situation, she builds it sometimes on the highest parts of old ruins and houses, -- sometimes in the canals of ancient aqueducts, and sometimes on the tops of the eastern mosques and dwelling-houses; so very familiar is she by being never molested, the Mahometans accounting it profane to kill, or even to hurt, or disturb this species of bird, because of their important services in clearing the country of serpents, and other venomous animals, on which they feed. She frequently retires from the noise and bustle of the town to the adjacent field, selecting the highest tree of the forest on which to build her nest, and always preferring the fir, when it is equally suitable to her purpose -- Ibid. volume 2, page 272. Harmer remarks, that chsydh, chasidah, seems to signify the heron as well as the stork; and Dr Adam Clarke is of opinion, that the heron is here meant, conceiving the description of its making the fir-tree its house, as other bird.make their nests in the cedars of Lebanon, to be more agreeable to its natural history than to that of the stork properly speaking. He farther observes, that Aquila, who has given us an ancient Greek translation of the Old Testament, and who is said to have been exquisitely skilled in the original language, always understood the chasidah to mean the heron, rather than the stork. "But," he adds, "the two species resemble each other so much, that it is not improbable but one Hebrew word stood for both," and refers to Doubdan, who supposes that storks in Palestine roost in trees -- Harmer's Observations, volume 2, page 465, and volume 3, page 338. [190] "On, chevreux." -- Fr. marg. "Or, the kids." Calvin, by giving two different translations of the original word, appears to have been at a loss as to the animal meant. "The animal here intended," says Mant, "is the Ibex or Rock Goat, a species of wild goat, deriving its Hebrew name from the wonderful manner in which it mounts to the top of the highest rocks, to which quality the sacred writers allude in the other two passages where the word occurs as well as in this. -- See 1 Samuel 24:3; Job 39:1. To this quality natural historians bear abundant witness. Mr Cox thus describes the action of the Ibex, in ascending the mountains of Switzerland: -- He mounts a perpendicular rock of fifteen feet at three leaps, or rather three successive bounds of five feet each. It does not seem as if he found any footing on the rock, appearing to touch it merely to be repelled, like an elastic substance striking against a hard body. He is not supposed to take more than three successive leaps in this manner. If he is between two rocks which are near each other, and wants to reach the top, he leaps from the side of one rock to the other alternately, till he has obtained the summit.'" [191] "Ou, connils." -- Fr marg. "Or, the conies, or rabbits." The Hebrew name of this animal, sphn, shaphan, from the verbs sphn, shaphan, or sphn, saphan, to hide, seems to indicate a creature of a timid and harmless disposition. Feeble, and apprehensive of danger, it seeks a shelter among the fissures of the rocks, where it may be concealed from its enemies. To this circumstance allusion is here made; and it is also referred to by Solomon, (Proverbs 30:26) "The shaphans are but a feeble folk, yet make they their houses in the rocks." It is evident from these words, that the shaphan is gregarious. What particular animal then is indicated by this name? Calvin, from giving the original term, one translation in the text, and a different one on the margin, seems to have been uncertain as to the species of animal intended, and on this point considerable variety of opinion has obtained. Some copies of the Septuagint have hedgehogs, and others, hares, the former being probably the right reading, as the Vulgate agrees with it. Bochart supposed the jerboa, or jumping-mouse, to be meant. But to this it has been justly objected, that the jerboa always digs its habitation in the smoother places of the desert, especially where the soil is fixed gravel; that it is not gregarious, nor distinguished by feebleness, which it supplies by its wisdom. Nor can it be the coney, or rabbit, that is here referred to; for, instead of seeking a habitation among the rocks, it delights to burrow in the sandy downs; and if it sometimes digs a place of shelter among the rocks, it is only where the openings are filled with earth. It is now pretty generally agreed, that the shaphan is the Daman Israel, as suggested by Dr Shaw. "The Daman Israel," says this traveler, "is an animal likewise of Mount Lebanus, though common in other places of this country. It is a harmless creature, of the same size and quality with the rabbit, and with the like incurvating posture and disposition of the fore-teeth. But it is of a browner color with smaller eyes, and a head more pointed, like the marmots. The fore-feet likewise are short, and the hinder are nearly as long in proportion as those of the jerboa. Though this animal is known to burrow sometimes in the ground, yet as its usual residence and refuge is in the holes and clifts of the rocks, we have so far a more presumptive proof, that this creature may be the shaphan of the Scriptures, than the jerboa. I could not learn why it was called Daman Israel, i.e., Israel's lamb, as those words are interpreted." Travels, volume 2, pages 160, 161. It is called in Amhara, "Ashkoko." Bruce confirms Dr Shaw's opinion. He identifies the animals by the several other particulars mentioned in Scripture, as well as by their attachment to rocks, and their constant residence in holes and caves, as noticed in this psalm. See also Paxton's Illustrations of Scripture, volume 2, pages 204-209.

The psalmist concludes this meditation with speaking, I. Praise to God, which is chiefly intended in the psalm. 1. He is to be praised, (1.) As a great God, and a God of matchless perfection: The glory of the Lord shall endure for ever, Psa 104:31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness. (2.) As a gracious God: The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he saw every thing that he had made, and behold it was very good, and rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his gifts and callings are without repentance. (3.) As a God of almighty power (Psa 104:32): He looks on the earth, and it trembles, as unable to bear his frowns - trembles, as Sinai did, at the presence of the Lord. He touches the hills, and they smoke. The volcanoes, or burning mountains, such as Aetna, are emblems of the power of God's wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm? Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner take pleasure in those that fear him and that tremble at his word. 2. The psalmist will himself be much in praising him (Psa 104:33): "I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as my God, a God in covenant with me, and this not now only, but as long as I live, and while I have my being." Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company. II. Joy to himself (Psa 104:34): My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: "I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will rejoice in the Lord always and in him only." All my joys shall centre in him, and in him they shall be full. III. Terror to the wicked (Psa 104:35): Let the sinners be consumed out of the earth; and let the wicked be no more. 1. Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty. 2. Those that rebel against the light of such convincing evidence of God's being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out. 3. Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: "While sinners are consumed out of the earth, let my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When the wicked are no more I hope to be praising God world without end; and therefore, Praise you the Lord; let all about me join with me in praising God. Hallelujah; sing praise to Jehovah." This is the first time that we meet with Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New Testament Babylon is consumed, this is the burden of the song, Hallelujah, Rev 19:1, Rev 19:3, Rev 19:4, Rev 19:6.

Psalm 104:24-26 24. O Jehovah! how magnificent are thy works! thou hast made all things in wisdom: the earth is full of thy riches. 25. Great is this sea, and wide in extent; therein are things creeping innumerable, both small and great animals. 26. There go the ships [195] and the leviathan, which thou hast made to sport itself in it. 24. O Jehovah! how magnificent are thy works The prophet does not make a full enumeration of the works of God, which would be an endless task, but only touches upon certain particulars, that every one may be led from the consideration of them to reflect the more attentively on that wisdom by which God governs the whole world, and every particular part of it. Accordingly, breaking off his description, he exclaims with admiration, -- How greatly to be praised are thy works! even as we then only ascribe to God due honor when seized with astonishment, we acknowledge that our tongues and all our senses fail us in doing justice to so great a subject. If a small portion of the works of God make us amazed, how inadequate are our feeble minds to comprehend the whole extent of them! In the first place, it is said, that God has made all things in wisdom, and then it is added, that the earth is full of his riches The mention of wisdom only is not intended to exclude the divine power, but the meaning is, that there is nothing in the world confused, -- that, so far from this, the vast variety of things mixed together in it are arranged with the greatest wisdom, so as to render it impossible for any thing to be added, abstracted, or improved. This commendation is set in opposition to the unhallowed imaginations, which often creep upon us when we are unable to discover the designs of God in his works, as if indeed he were subject to folly like ourselves, so as to be forced to bear the reprehension of those who are blind in the consideration of his works. The prophet also, by the same eulogium, reproves the madness of those who dream, that the world has been brought into its present form by chance, as Epicurus raved about the elements being composed of atoms. As it is an imagination more than irrational to suppose, that a fabric so elegant, and of such surpassing embellishment, was put together by the fortuitous concourse of atoms, the prophet here bids us attend more carefully to the wisdom of God, and to that wonderful skill which shines forth in the whole government of the world. Under riches are comprehended the goodness and beneficence of God; for it is not on his own account that he has so richly replenished the earth but on ours, that nothing which contributes to our advantage may be wanting. We ought to know that the earth does not possess such fruitfulness and riches of itself, but solely by the blessing of God, who makes it the means of administering to us his bounty. 25. Great is this sea, and wide in extent After having treated of the evidences which the earth affords of the glory of God, the prophet goes down into the sea, and teaches us that it is a new mirror in which may be beheld the divine power and wisdom. Although the sea were not inhabited by fishes, yet the mere view of its vastness would excite our wonder, especially when at one time it swells with the winds and tempests, while at another it is calm and unruffled. Again, although navigation is an art which has been acquired by the skill of men, yet it depends on the providence of God, who has granted to men a passage through the mighty deep. But the abundance and variety of fishes enhance in no small degree the glory of God in the sea. Of these the Psalmist celebrates especially the leviathan or the whale [196] because this animal, though there were no more, presents to our view a sufficient, yea, more than a sufficient, proof of the dreadful power of God, and for the same reason, we have a lengthened account of it in the book of Job. As its movements not only throw the sea into great agitation, but also strike with alarm the hearts of men, the prophet, by the word sport, intimates that these its movements are only sport in respect of God; as if he had said, The sea is given to the leviathans, as a field in which to exercise themselves. Footnotes: [195] Fry reads in the text, "There pass the ships," and at the foot of the page, "There go the whales." "I cannot," says he, "but indulge a conjecture in this place, that either the word we translate ships had anciently another meaning, and signified some aquatic animal; or that for 'nyvt, we should read tnynym, or tnym: compare Genesis 1:21, And God created great whales, chnynym hgdlym, and every living creature that moveth, hrmst hchyh, which the waters brought forth abundantly after their kind.' It has, however, been thought by some, that not whales, but some large marine animals, known on the shores of the Mediterranean Sea, are intended by the term." -- "The first line of this verse," says Dimock, "should probably be read in a parenthesis, if it is not an interpolation; and the grammatical construction requires that we should read hlkvn. That wonderful piece of mechanism, a ship, whereby man becomes the lord of the sea, seems to have been originally constructed under the divine direction. -- See Genesis 6:14." [196] The leviathan, which is described at large in Job 40., is now generally understood by commentators to be not the whale, but the crocodile, an inhabitant of the Nile. That it should here be numbered with the marine animals, need not surprise us, as the object of the divine poet is merely to display the kingdom of the watery world. Of these wide domains the sea of the Nile forms, in his view, a part. "ym transfertur ad omnia flumina majora. Est igitur in specie Nilus. Jes. 19, 5; Nab. 3, 8." -- Sire. Lex. Heb. -- See [11]volume 3, page 175, note 1.

Psalm 104:27-30 27. All things wait upon thee, that thou mayest give them food in their season. 28. Thou shalt give it to them, and they shall gather it: thou shalt open thy hand, and they shall be filled [or satiated] with good. 29. Thou shalt hide thy face, and they shall be afraid: thou shalt take away their spirit, and they shall die, and return to their dust. 30. Thou shalt send forth thy spirit, and they shall be created: [197] and thou shalt renew the face of the earth. 27. All these wait upon thee The prophet here again describes God as acting the part of the master of a household, and a foster-father towards all sorts of living creatures, by providing liberally for them. He had said before, that God made food to grow on the mountains for the support of cattle, and that sustenance is ministered to the very lions by the hand of the same God, although they live upon prey. Now he amplifies this wonder of the divine beneficence by an additional circumstance. While the different species of living creatures are almost innumerable, and the number in each species is so great, there is yet not one of them which does not stand in need of daily food. The meaning then of the expression, All things wait upon thee, is, that they could not continue in existence even for a few days, unless God were to supply their daily need, and to nourish each of them in particular. We thus see why there is so great a diversity of fruits; for God assigns and appoints to each species of living creatures the food suitable and proper for them. The brute beasts are not indeed endued with reason and judgment to seek the supply of their wants from God, but stooping towards the earth, they seek to fill themselves with food; still the prophet speaks with propriety, when he represents them as waiting upon God; for their hunger must be relieved by his bounty, else they would soon die. Nor is the specification of the season when God furnishes them with food superfluous, since God lays up in store for them, that they may have the means of sustenance during the whole course of the year. As the earth in winter shuts up her bowels, what would become of them if he did not provide them with food for a long time? The miracle, then, is the greater from the circumstance, that God, by making the earth fruitful at stated seasons, extends in this way his blessing to the rest of the year which threatens us with hunger and famine. How wretched would we be when the earth in winter shuts up her riches, were not our hearts cheered with the hope of a new increase? In this sense, the Psalmist appropriately affirms, that God opens his hand If wheat should grow up daily, God's providence would not be so manifest. But when the earth becomes barren, it is as if God shut his hand. Whence it follows, that when he makes it fruitful, he, so to speak, stretches out his hand from heaven to give us food. Now if he supply wild and brute beasts with sustenance in due season, by which they are fed to the full, his blessing will doubtless be to us as an inexhaustible source of plenty, provided we ourselves do not hinder it from flowing to us by our unbelief. 29 Thou shalt hide thy face, and they shall be afraid In these words, the Psalmist declares, that we stand or fall according to the will of God. We continue to live, so long as he sustains us by his power; but no sooner does he withdraw his life-giving spirit than we die. Even Plato knew this, who so often teaches that, properly speaking, there is but one God, and that all things subsist, or have their being only in him. Nor do I doubt, that it was the will of God, by means of that heathen writer, to awaken all men to the knowledge, that they derive their life from another source than from themselves. In the first place, the Psalmist asserts, that if God hide his face they are afraid; and, secondly, that if he take away their spirit they die, and return to their dust; by which words he points out, that when God vouchsafes to look upon us, that look gives us life, and that as long as his serene countenance shines, it inspires all the creatures with life. Our blindness then is doubly inexcusable, if we do not on our part cast our eyes upon that goodness which gives life to the whole world. The prophet describes step by step the destruction of living creatures, upon God's withdrawing from them his secret energy, that from the contrast he may the better commend that continued inspiration, by which all things are maintained in life and rigor. He could have gone farther, and have asserted, that all things, unless upheld in being by God, would return to nothing; but he was content with affirming in general and popular language, that whatever is not cherished by Him falls into corruption. He again declares, that the world is daily renewed, because God sends forth his spirit In the propagation of living creatures, we doubtless see continually a new creation of the world. In now calling that God's spirit, which he before represented as the spirit of living creatures, there is no contradiction. God sendeth forth that spirit which remains with him whither he pleases; and as soon as he has sent it forth, all things are created. In this way, what was his own he makes to be ours. But this gives no countenance to the old dream of the Manicheeans, which that filthy dog Servetus has made still worse in our own day. The Manicheeans said that the soul of man is a particle of the Divine Spirit, and is propagated from it as the shoot of a tree; but this base man has had the audacity to assert, that oxen, asses, and dogs, are parts of the divine essence. The Manichees at least had this pretext for their error, that the soul was created after the image of God; but to maintain this with respect to swine and cattle, is in the highest degree monstrous and detestable. Nothing was farther from the prophet's intention, than to divide the spirit of God into parts, so that a portion of it should dwell essentially in every living creature. But he termed that the spirit of God which proceeds from him. By the way, he instructs us, that it is ours, because it is given us, that it may quicken us. The amount of what is stated is, that when we see the world daily decaying, and daily renewed, the life-giving power of God is reflected to us herein as in a mirror. All the deaths which take place among living creatures, are just so many examples of our nothingness, so to speak; and when others are produced and grow up in their room, we have in that presented to us a renewal of the world. Since then the world daily dies, and is daily renewed in its various parts, the manifest conclusion is, that it subsists only by a secret virtue derived from God. Footnotes: [197] "This alludes to Genesis 1:2 as the continual succession of things is a kind of creation." -- Dimock.

Psalm 104:31-35 31. Glory be to Jehovah for ever; let Jehovah rejoice in his works. 32. When he looketh upon the earth, it shall tremble: if he touch the mountains, they shall smoke. [198] 33. I will sing to Jehovah whilst I:live: I will sing psalms to my God as long as I have my being. [199] 34. Let my speech [or words [200] ] be acceptable to him: [201] I will rejoice in Jehovah. 35. Let sinners perish from the earth, and the wicked till they cease to be any more. O my soul! bless thou Jehovah. Hallelujah. 31. Glory be to Jehovah for ever The inspired writer shows for what purpose he has celebrated in the preceding part of the psalm the power, wisdom, and goodness of God in his works, namely, to stir up men to praise him. It is no small honor that God for our sake has so magnificently adorned the world, in order that we may not only be spectators of this beauteous theater, but also enjoy the multiplied abundance and variety of good things which are presented to us in it. Our gratitude in yielding to God the praise which is his due, is regarded by him as a singular recompense. What the Psalmist adds, Let Jehovah rejoice in his works, is not superfluous; for he desires that the order which God has established from the beginning may be continued in the lawful use of his gifts. As we read in Genesis 6:6, that "it repented the Lord that he had made man on the earth," so when he sees that the good things which he bestows are polluted by our corruptions, he ceases to take delight in bestowing them. And certainly the confusion and disorder which take place, when the elements cease to perform their office, testify that God, displeased and wearied out, is provoked to discontinue, and put a stop to the regular course of his beneficence; although anger and impatience have strictly speaking no place in his mind. What is here taught is, that he bears the character of the best of fathers, who takes pleasure in tenderly cherishing his children, and in bountifully nourishing them. In the following verse it is shown, that the stability of the world depends on this rejoicing of God in his works; for did he not give vigor to the earth by his gracious and fatherly regard, as soon as he looked upon it with a severe countenance, he would make it tremble, and would burn up the very mountains. 33. I will sing to Jehovah whilst I live Here the Psalmist points out to others their duty by his own example, declaring, that throughout the whole course of his life he will proclaim the praises of God without ever growing weary of that exercise. The only boundary which he fixes to the celebration of God's praises is death; not that the saints, when they pass from this world into another state of existence, desist from this religious duty, but because the end for which we are created is, that the divine name may be celebrated by us on the earth. Conscious of his unworthiness to offer to God so precious a sacrifice, he humbly prays, (verse 34,) that the praises which he will sing to God may be acceptable to him, although they proceed from polluted lips. It is true, that there is nothing more acceptable to God, nor any thing of which he more approves, than the publication of his praises, even as there is no service which he more peculiarly requires us to perform. But as our uncleanness defiles that which in its own nature is most holy, the prophet with good reason betakes himself to the goodness of God, and on this ground alone pleads that He would accept of his song of praise. Accordingly, the Apostle, in Hebrews 13:15 teaches that our sacrifices of thanksgiving are well pleasing to God, when they are offered to him through Christ. It being however the case, that whilst all men indiscriminately enjoy the benefits of God, there are yet very few who look to the author of them, the prophet subjoins the clause, I will rejoice in the Lord; intimating, that this is a rare virtue; for nothing is more difficult than to call home the mind from those wild and erratic joys, which disperse themselves through heaven and earth in which they evanish, that it may keep itself fixed on God alone. 35. Let sinners perish from the earth This imprecation depends on the last clause of the 31st verse, Let Jehovah rejoice in his works As the wicked infect the world with their pollutions, the consequence is, that God has less delight in his own workmanship, and is even almost displeased with it. It is impossible, but that this uncleanness, which, being extended and diffused through every part of the world, vitiates and corrupts such a noble product of his hands, must be offensive to him. Since then the wicked, by their perverse abuse of God's gifts, cause the world in a manner to degenerate and fall away from its first original, the prophet justly desires that they may be exterminated, until the race of them entirely fail. Let us then take care so to weigh the providence of God, as that being wholly devoted to obeying him, we may rightly and purely use the benefits which he sanctities for our enjoying them. Farther, let us be grieved, that such precious treasures are wickedly squandered away, and let us regard it as monstrous and detestable, that men not only forget their Maker, but also, as it were, purposely turn to a perverse and an unworthy end, whatever good things he has bestowed upon them. Footnotes: [198] "They smoke. Gejerus, Patrick, etc., refer this to Exodus 19:18. But may it not have respect also to volcanic mountains in general?" -- Dimock. [199] "Through the whole of my existence, vvdy, for my perpetuality. -- See the word used in the same sense, Psalm 139:18." -- Horsley. [200] "Ou, meditation." -- Fr. marg. "Or, meditation." [201] In our English Bible it is, my meditation of him shall be sweet." As the prefix l, al, signifies to, as well as on, it may be doubtful whether lyv should be rendered to him or on him. If in the latter sense, our English version is correct, "My meditation of or on him shall be sweet;" and with this the last clause of the verse would well accord, "I will be glad in the Lord," which is an effect of the sweetness felt in meditating upon him. But all the ancient versions give the former rendering, according to these words in Psalm 19:14, "Let the meditation of my heart be acceptable in thy sight." Thus the Septuagint has heduntheie auto, "Let it be sweet to him," and similar is the rendering in the other versions. Footnotes: [176] "For regularity of composition, richness of imagery, sublimity of sentiment, and elegance and perspicuity of diction, this hymn is perhaps the principal poem in the whole collection of these inspired songs. As there is no allusion in it to the Mosaic ritual, nor any mention of the deliverance of the Israelites from Egypt, it should seem that it was of an earlier age than the Exodus. It consists of parts sung alternately by two companies. The parts are easily distinguished, inasmuch as one Semichorus always speaks of God in the third person, the other addresses him in the second." -- Horsley.

14, 15. so that men and beasts are abundantly provided with food. for the service —literally, "for the culture," &c., by which he secures the results. oil … shine —literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed. strengtheneth … heart —gives vigor to man (compare Jud 19:5 ).

24-26. From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of

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

27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor ( Ps 13:1 ). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.

31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts ( Ps 147:1 ).

35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence. Praise ye the Lord —The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.

18. “Bringing forth grass for the cattle, and green herb for the service of men” (ver. 14). This is true, I perceive; I recognise the creation: the earth doth bring forth grass for the cattle, and green herb for the service of men. But I perceive the words, “Thou shalt not muzzle the mouth of the ox which treadeth out the corn: Doth God take care for oxen? For our sakes therefore the Scripture saith it.” 1 Cor. ix. 9. Luke x. 7, 8. 1 Cor. ix. 11. Provincialis. See this series, vol. vii. p. 440, note 3. 1 Cor. ix. 7, 15. 19. “That it may bring forth bread out of the earth.” What bread? Christ. Out of what earth? From Peter, from Paul, from the other stewards of the truth. Hear that it is from the earth: “We have,” saith St. Paul, “this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” 2 Cor. iv. 7. John vi. 41.

20. “And wine maketh glad the heart of man” (ver. 15). Let no man prepare himself for intoxication; nay, let every man prepare him for intoxication. “How excellent is Thy cup which maketh inebriate!” Ps. xxiii. 5. 1 Cor. xii. 7. Ps. xxii. 28. 21. “And bread strengtheneth man’s heart.” What is this, brethren? As it were, he hath forced us to understand what bread he was speaking of. For while that visible bread strengtheneth the stomach, feedeth the body, there is another bread which strengtheneth the heart, in that it is the bread of the heart.…There is therefore a wine that truly maketh glad the heart, and knoweth not to do aught else than to gladden the heart. But that thou mayest not imagine that this indeed should be taken of the spiritual wine, but not of that spiritual bread; He hath shown this very point, that it is also spiritual: “and bread,” he saith, “strengtheneth man’s heart.” So understand it therefore of the bread as thou dost understand it of the wine; hunger inwardly, thirst inwardly: “Blessed are they,” saith our Lord, “who hunger and thirst after righteousness; for they shall be filled.” Matt. v. 6. John xiv. 6. John vi. 51. John xv. 5.

22. “The trees of the plain shall be satisfied” (ver. 16): but with this grace, brought forth out of the earth. “The trees of the plain,” are the lower orders of the nations. “And the cedars of Libanus which He hath planted.” The cedars of Libanus, the powerful in the world, shall themselves be filled. The bread, and wine, and oil of Christ hath reached senators, nobles, kings; the trees of the plain are filled. First the humble are filled; next also the cedars of Libanus, yet those which He hath planted; pious cedars, religious faithful; for such hath He planted. For the ungodly also are cedars of Libanus; for, “The Lord shall break the cedars of Libanus.” Ps. xxix. 5.

23. “There shall the sparrows build their nests: their leader is the house of the coot” (ver. 17). Where shall the sparrows build? In the cedars of Libanus.…Who are the sparrows? Sparrows are birds indeed, and fowls of the air, but small fowls are wont to be called sparrows. There are therefore some spiritual ones that build in the cedars of Libanus: that is, there are certain servants of God who hear in the Gospel, “Sell all that thou hast, and give to the poor; and thou shalt have treasure in heaven; and come and follow Me.” Matt. xix. 21. proud. We know that Peter was a fisherman: what then could he give up, to follow our Lord? Or his brother Andrew, or John and James the sons of Zebedee, themselves also fishermen; Matt. iv. 18, 21. Matt. xix. 27. 24. But although the sparrows will build in the cedars of Libanus, “the house of the coot is their leader.” What is the house of the coot? The coot, as we all know, is a water bird, dwelling either among the marshes, or on the sea. It hath rarely or never a home on the shore; but in places in the midst of the waters, and thus usually in rocky islets, surrounded by the waves. We therefore understand that the rock is the fit home of the coot, it never dwelleth more securely than on the rock. On what sort of rock? One placed in the sea. And if it is beaten by the waves, yet it breaketh the waves, is not broken by them: this is the excellency of the rock in the sea. How great waves beat on our Lord Jesus Christ? The Jews dashed against Him; they were broken, He remained whole. And let every one who doth imitate Christ, so dwell in this world, that is, in this sea, where he cannot but feel storms and tempests, that he may yield to no wind, to no wave, but remain whole, while he meets them all. The home of the coot, therefore, is both strong and weak. The coot hath not a home on lofty spots; nothing is more firm and nothing more humble than that home. Sparrows build indeed in cedars, on account of actual need: but they hold that rock as their leader, which is beaten by the waves, and yet not broken; for they imitate the sufferings of Christ.…

25. What then followeth? “The loftiest hills are for the stags” (ver. 18). The stags are mighty, spiritual, passing in their course over all the thorny places of the thickets and woods. “He maketh my feet like harts’ feet, and setteth me up on high.” Ps. xviii. 33. Ps. ix. 9.

26. “He appointed the Moon for certain seasons” (ver. 19). We understand spiritually the Church increasing from the smallest size, and growing old as it were from the mortality of this life; yet so, that it draweth nearer unto the Sun. I speak not of this moon visible to the eye, but of that which is signified by this name. While the Church was in the dark, while she as yet appeared not, shone not forth as yet, men were led astray, and it was said, This is the Church, here is Christ; so that “while the Moon was dark, they shot their arrows at the righteous in heart.” Ps. xi. 2. Wisd. v. 6. 27. Nor think, brethren, that the sun ought to be worshipped by some men, because the sun doth sometimes in the Scriptures signify Christ. For such is the madness of men; [What would our author have said to the teaching of the Trent Catechism on image-worship? See A.N.F. vol. iii. p. 76.—C.] 1 Cor. x. 4. Isa. liii. 7. Rev. v. 5.

28. What then, when the sun went down, when our Lord suffered? There was a sort of darkness with the Apostles, hope failed, in those to whom He at first seemed great, and the Redeemer of all men. How so? “Thou didst make darkness, and it became night; wherein all the beasts of the forest shall move” (ver. 20).…Here the beasts of the forest are used in different ways: for these things are always understood in varying senses; as our Lord Himself is at one time termed a lion, at another a lamb. What is so different as a lion and a lamb? But what sort of lamb? One that could overcome the wolf, overcome the lion. He is the Rock, He the Shepherd, He the Gate. The Shepherd entereth by the gate: and He saith, “I am the good Shepherd:” and, “I am the Door of the Sheep.” John x. 11, 7. 1 Cor. x. 4. Circumstantia sui exponuntur. [He adds, “If thou hast heard the first letter in the word Deus, and thinkest it must always belong to it alone, thou wilt blot it out in the word Diabolus. For the word Deus beginneth with the same letter as the word Diabolus: and nothing is so far apart, as God from the devil. Consider how utterly ignorant of things both human and divine he must be, who shall say of the letter D, it ought not to be used in the beginning of the word devil; and when thou hast asked the reason, replieth, I read that letter in the name of God. Such a man is laughed at: for he is not worthy of an argument. Do not then so childishly interpret these divine things, as if any of you were to think, from my having said above that the beasts of the forest signifies the Gentiles, while I now say that they signify devils and the angels of disobedience, that I am contradicting what I said before. For they are only figures, and wherever they occur, are explained by the context they have.”—C.] Luke xxii. 31, 32. Matt. xxvi. 70, 74.

29. “The Sun hath arisen, and they get them away together, and lay them down in their dens” (ver. 22). More and more as the Sun riseth, so that Christ is recognised by the round world, and glorified therein, do the lion’s whelps get them away together; those devils recede from the persecution of the Church, who instigated men to persecute the house of God, by working in the sons of unbelief. Eph. ii. 2.

30. What art thou doing, O man of God? thou, O Church of God? what art thou, O body of Christ, whose Head is in Heaven? what art thou doing, O man, His unity? “Man,” he saith, “shall go forth to his work” (ver. 23). Let therefore this man work good works in the security of the peace of the Church, let him work unto the end. For sometime there will be a sort of general darkening, and a sort of assault will be made, but in the evening, that is, in the end of the world: but now the Church doth work in peace and tranquillity; for “man shall go forth to his work, and to his labour, unto the evening.”

31. “O Lord, how great are made Thy works!” (ver. 24). Justly great, justly sublime! where were those works made, that are so great? what was that station where God stood, or that seat whereupon He sat, when He did those works? what was the place where He worked thus? whence did those so beautiful works proceed at the first? To take it word for word, every ordained creation, running by ordinance, beautiful by ordinance, rising by ordinance, setting by ordinance, going through all seasons by ordinance, whence hath it proceeded? whence hath the Church herself received her rise, her growth, her perfection? In what manner is she destined to a consummation in immortality? with what heralding is she preached? by what mysteries is she recommended? by what types is she concealed? by what preaching is she revealed? where hath God done these things? I see great works. “How great are made Thy works, O Lord!” I ask where He hath made them: I find not the place: but I see what followeth: “In Wisdom hast Thou made them all.” All therefore Thou hast made in Christ.…“The earth is full of Thy creation.” The earth is full of the creation of Christ. And how so? We discern how: for what was not made by the Father through the Son? Whatever walketh and doth crawl on earth, whatever doth swim in the waters, whatever flieth in the air, whatever doth revolve in heaven, how much more then the earth, the whole universe, is the work of God. But he seems to me to speak here of some new creation, of which the Apostle saith, “If any man be in Christ, he is a new creature: old things have passed away; behold, all things are become new. And all things are of God.” 2 Cor. v. 17, 18. believe in Christ, who put off the old man, and put on the new, Eph. iv. 22–24. 32. “The earth is full of Thy creation.” Of what creation of Thine is the earth full? Of all trees and shrubs, of all animals and flocks, and of the whole of the human race; the earth is full of the creation of God. We see, know, read, recognise, praise, and in these we preach of Him; yet we are not able to praise respecting these things, as fully as our heart doth abound with praise after the beautiful contemplation of them. But we ought rather to heed that creation, of which the Apostle saith, “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” 2 Cor. v. 17. Ps. cxlvii. 13.

33. …“So is the great and wide sea also; wherein are things creeping innumerable, both small and great beasts” (ver. 25). He speaketh of the sea as terrible. Snares creep in this world, and surprise the careless suddenly; for who numbereth the temptations that creep? They creep, but beware, lest they snatch us away. Let us keep watch on the Wood; even in the water, Some mss. add, “On the cross let us sail;” but this may be a gloss. Matt. viii. 24–26.

34. “There shall go the ships” (ver. 26). Lo, ships float upon that which alarmed you, and sink not. By ships we understand churches; they go among the storms, among the tempests of temptations, among the waves of the world, among the beasts, both small and great. Christ on the wood of His cross is the Pilot. “There shall go the ships.” Let not the ships fear, let them not much mind where they float, but by Whom they are steered. “There shall go the ships.” What voyage do they find tedious, when they feel that Christ is their Pilot? They will sail safely, let them sail diligently, they will reach their promised haven, they will be led to the land of rest. 35. There is also in that sea somewhat which transcends all creatures, great and small. What is this? Let us hear the Psalm: “There is that Leviathan, whom Thou hast formed to make sport of him.” There are creeping things innumerable, both small and great beasts; there shall the ships go, and shall not fear, not only the creeping things innumerable, and beasts both small and great, but not even the serpent which is there; “whom Thou,” he speaketh unto God, “hast made to make sport of him.” This is a great mystery; and yet I am about to utter what ye already know. Ye know that a certain serpent is the enemy of the Church: ye have not seen him with the eyes of the flesh, but ye see him with the eyes of faith.… 36. This serpent then, our ancient enemy, glowing with rage, cunning in his wiles, is in the mighty sea. “Here is that Leviathan, whom Thou hast formed to make sport of him.” Do thou now make sport of the serpent: for for this end was this serpent made. He falling by his own sin from the sublime realms of the heavens, and made devil instead of angel, received a certain region of his own in this mighty and spacious sea. What thou thinkest his kingdom, is his prison. For many say: wherefore hath the devil received so great power, that he may rule in this world, and prevaileth so much, can do so much? How much prevaileth he? How much can he do? Unless by permission, he can do nothing. Do thou so act, that he may not be allowed to attack thee; or if he be allowed to tempt thee, he may depart vanquished, and may not gain thee. For he hath been allowed to tempt some holy men, servants of God: they overcame him, because they departed not from the way, they whose heel he watched, fell not.…

37. He then, my brethren, who doth wish to watch the serpent’s head, and safely to pass this sea; for it must be that this serpent dwelleth here, and, as I had commenced saying, the devil when he fell from heaven received this region; let him watch his head, on the part of the fear of the world, and of the lusts of the world. For it is hence that he suggesteth some object of fear or of desire; he trieth thy love, or thy fear. If thou fearest hell, and lovest the kingdom of God, thou wilt watch his head.…“There is no power but of God.” Rom. xiii. 1. Oxf. mss. add, “Thou admirest the dwellings of the dead where he is cast down.” 38. …What then fearest thou? Perhaps he is about to try thy flesh: it is the scourge of thy Lord, not the power of thy tempter. His wish is to injure that salvation which is promised: but he is not allowed: but that he may not be allowed, have Christ for thy Head: repel the serpent’s head: consent not unto his suggestion, slip not from thy path. “There is that Leviathan, whom Thou hast made to make sport of him.”

39. Dost thou wish to see how incapable he is of hurting thee, unless permitted? “These,” he saith, “wait all upon Thee, that Thou mayest give them meat in due season” (ver. 27). And this serpent wisheth to devour, but he devoureth not whom he wisheth.…Thou hast heard what the serpent’s meat is. Thou dost not wish that God give thee to be devoured by the serpent; because not the serpent’s food: i.e. forsake not the Word of God. For where it is said to the serpent, “Dust thou shalt eat,” it is said to the transgressor, “Dust thou art, and unto dust thou shalt return.” Gen. iii. 14, 19. Col. iii. 2.

40. “When thou openest Thy hand, they shall all be filled with good” (ver. 28). What is it, O Lord, that Thou openest Thy hand? Christ is Thy hand. “To whom is the arm of the Lord revealed?” Isa. liii. 1. 1 Cor. iv. 7. 41. But wherefore dost Thou do this? wherefore dost Thou hide Thy face, that they may be troubled? “Thou shalt take away their breath, and they shall fail.” Their breath was their pride; they boast, they attribute things to themselves, they justify themselves. Hide, therefore, Thy face, that they may be troubled: take away their breath, and let them fail; let them cry unto Thee, “Hear me, O Lord, and that soon, for my spirit waxeth faint: hide not Thy face from me.” Ps. cxliii. 7. art turned to thine own dust, thy breath hath been taken away; no longer dost thou boast thyself, no longer extol thyself, no longer justify thyself; thou seest that thou art made of dust, and when the Lord turneth away His face, thou hast fallen back into thine own dust. Pray, therefore, confess thy dust and thy weakness. 42. And see what followeth: “Thou shalt send forth Thy Spirit, Or, “breath.” Matt. v. 3. Matt. x. 20. Eph. ii. 10. Rom. iv. 5.

43. “Who looketh on the earth, and maketh it tremble; who toucheth the hills, and they shall smoke” (ver. 32). O earth, thou wast exulting in thy good, to thyself thou didst ascribe thy fulness and opulence; behold, the Lord looketh on thee, and causeth thee to tremble. May He look on thee, and make thee tremble: for the trembling of humility is better than the confidence of pride.…For it is God, he saith, which worketh in you. For this reason then with trembling, because God worketh in you. Because He gave, because what thou hast cometh not from thee, thou shalt work with fear and trembling, for if thou fearest not Him, He will take away what He gave. Work, therefore, with trembling. Hear another Psalm: “Serve the Lord with fear, and rejoice unto Him with trembling.” Ps. ii. 11. Isa. lxvi. 2. “Who looketh on the earth, and maketh it tremble; who toucheth the hills, and they shall smoke” (ver. 32). The hills were proud, and boastful of themselves, God had not touched them: He toucheth them, and they shall smoke. What meaneth the smoking of the hills? That they pray unto the Lord. Behold great hills, proud hills, vast hills, prayed not to God: they wished themselves to be entreated, and entreated not Him who was above them. For what powerful, arrogant, proud man is there upon the earth, who deigneth humbly to entreat God? I speak of the ungodly, not of the “cedars of Libanus, which the Lord hath planted.” Every ungodly man, unhappy soul, knoweth not how to entreat God, while he wisheth himself to be entreated by men. He is a hill; it is needful that God touch him, that he may smoke: when he hath begun to smoke, he will offer prayers unto God, as it were the sacrifice of his heart. He smoketh unto God, he then beateth his breast: he beginneth to weep, for smoke doth elicit tears.

44. “I will sing unto the Lord in my life” (ver. 33). What will sing? Everything that is willing. Let us sing unto the Lord in our life. Our life at present is only hope; our life will be eternity hereafter: the life of mortal life, is the hope of an everlasting life. “I will praise my God while I have my being.” Since I am in Him for ever and ever, while I have my being, I will praise my God. Let us not imagine that, when we have commenced praising God in that state, we shall have any other work: our whole life will be for the praises of God. If we become weary of Him whom we praise, we may also become weary of praising. If He is ever loved, He is ever praised by us.

45. “Let my discourse be pleasing to Him: my joy shall be in the Lord” (ver. 34). What is the discourse of man unto God, save the confession of sins? Confess unto God what thou art, and thou hast discoursed with Him. Discourse unto Him, do good works, and discourse. “Wash you, make you clean,” saith Isaiah. Isa. i. 16. thy heart, the holocaust of thy life, this pleaseth God. But what is pleasing to thyself? “My joy shall be in the Lord.” This is that discoursing which I meant between God and thyself: show thyself to Him who knoweth thee, and He showeth Himself unto thee who knowest not him. Pleasing unto Him is thy confession: sweet unto thee is His grace. He hath spoken Himself unto thee. How? By the Word. What Word? Christ.…

46. “Let the sinners be consumed out of the earth” (ver. 35). He seemeth angry! O holy soul, which here doth sing and groan! Would that our soul were with that very soul! Would that it were coupled with it, associated, conjoined with it! It shall behold also His loving-kindness when he is angry. For who but he who is filled with charity, understandeth this? Thou tremblest, because he curseth. And who doth curse? A saint. Without doubt he is listened to. But it is said unto the saints, “Bless, and curse not.” Rom. xii. 14. Prov. xxi. 20.

He causeth the grass to grow for the cattle,.... By means of rain falling upon the tender herb, and upon the mown grass, whereby provision of food is made for those creatures that live upon grass. And herb for the service of man: some herbs being for physic for him, and others for food, and all more or less for his use. Herbs were the original food of man, Genesis 1:29 and still a dinner of herbs, where love is, is better than a stalled ox, and hatred therewith, Proverbs 15:17. Some render it, "and herb at the tillage of man" (o): grass grows of itself for the use of the cattle; but the herb, as wheat and the like, which is for the use of man, is caused to grow when man has taken some pains with the earth, and has tilled and manured it: but the former sense seems best. That he may bring forth food out of the earth; either that man may do it by his tillage; or rather that the Lord may do it, by sending rain, and causing the grass and herbs to grow. However, man's food, as well as the food of beasts, comes out of the earth, as he himself does, and to which he must return. (o) "ad culturam", Cocceius, some in Vatablus, and Michaelis; so Gussetius, p. 572.

And wine that maketh glad the heart of man,.... That is, by means of rain watering the earth, vines are caused to grow out of it; which produce wine, that has such a virtue in it, as to cheer the heart of man, even of a miserable, distressed, and afflicted man, as the word (p) is supposed to signify, Judges 9:13. Of this nature are (and therefore are compared to wine, or expressed by it) the love of God and Christ; the blessings of grace, the doctrines of the Gospel, the ordinances of it; particularly that of the Lord's supper, and even the joys of heaven. And oil to make his face to shine: or, "to make his face shine more than oil" (q); and so it continues the account of the virtue of wine, which not only cheers the heart, but makes the countenance brisk and lively, and even shine again: but, according to our version, and others, this is a distinct effect of the rain, causing olive trees to grow out of the earth, productive of oil; which being eaten, fattens, and so makes the face to shine; as it also does by anointing with it, which was much in use for that purpose in the eastern countries, as well as for cheering and refreshing; see Ruth 3:3. Pliny (r) says, oil purifies or clears; and particularly of oil of almonds, he says, that it makes clean, makes bodies soft, smooths the skin, procures gracefulness; and, with honey, takes spots or specks out of the face. Kimchi makes mention of another use of oil, in lighting lamps; by which the face of man is enlightened, or light is given him. So the Targum, "to enlighten the face with oil.'' To this the grace of the Spirit is often compared in Scripture, with which both Christ and his members are said to be anointed, Acts 10:38. This not only cheers and refreshes them, and is therefore called the oil of joy and gladness, Psalm 45:7, but beautifies and adorns them, and even makes them fat and flourishing, and so their faces to shine; as well as causes their lamps of profession to burn clearly, and the light of their good works to shine before men to the glory of God. And bread which strengthens man's heart: the earth being watered with rain, causes the wheat sown in it to grow up; of which bread is made for the support of man's life, and is the chief sustenance of it; and is therefore commonly called "the staff of life", and, by the prophet, "the whole stay of bread", Isaiah 3:1, by which human nature is invigorated, and the strength of man is kept up and increased; for the phrase, see Genesis 18:5. Of this nature are the provisions of God's house, which go by the same name, the word and ordinances; and especially Christ Jesus himself, the true and living bread; by which the Christian's spiritual life is supported and maintained, and he is comforted and refreshed, and strengthened for every good work. (p) "mortalis", Junius & Tremellius, Piscator; "sorry man", Ainsworth. (q) "prae oleo", Vatablus, Gejerus; "magis quam oleum", Piscator. (r) Nat. Hist. l. 23. c. 4.

The trees of the Lord are full of sap,.... Or "satiated" (s); that is, with rain; and through it are filled with fruits. This is to be understood not only of the tallest and largest trees; which are therefore called the trees of the Lord, as high mountains are called the mountains of the Lord, Psalm 36:6 and so other things excellent in their kind: but of trees of the field and forest; so the Septuagint, Vulgate Latin, and Arabic versions; which are not planted and cultivated by man, as trees in gardens and orchards are; but are more especially under the care and cultivation of the Lord himself, and may design such as were produced by him at the creation. The cedars of Lebanon which he hath planted; a mountain on the borders of Judea, so called from its whiteness, through the snow on it, as the Alps are; and where grew great quantities of large and spreading cedars, which were not of man's, but of the Lord's planting: these were watered and made to grow with the rain of heaven. Rauwolff (t), who was upon this mountain in 1574, says, "though this hill in former ages has been quite covered over with cedars, yet they are so decreased, that I could tell, says he, no more but twenty four, that stood round about in a circle; and two others, the branches whereof are quite decayed with age.'' But Thevenot (u), who has been there since, affirms there are no more nor less than twenty three, great and small; of the largeness, thickness, and height of these trees; see Gill on Isaiah 37:24. Saints are often compared to trees, which are planted by the Lord in Christ, and in his churches; and particularly to cedars, for their height, strength, and durableness; see Psalm 92:13, and these, through the grace of God, are full of sap and spiritual life, and are filled with the fruits of righteousness, and are often represented as planted and growing by rivers of water; see Numbers 24:6. (s) "satiantur", Vatablus, Junius & Tremellius, Piscator, Cocceius; so Musculus, Gejerus, Michaelis. (t) Travels, par. 2. ch. 13. p. 191. (u) Travels, par. 1. B. 2. ch. 60. p. 224.

Where the birds make their nests,.... As they do in large, tall, spreading trees: not any particular "birds", as the sparrow, to which the Septuagint and Vulgate Latin versions, and Apollinarius, restrain it: but birds in general are intended; and especially such as build in large trees, as before and after mentioned. Jarchi applies it to the Israelites dwelling among the trees in the garden of Eden: and it may be much better applied to the saints dwelling in the churches, among the trees of righteousness, under the shadow of Gospel ordinances; see Ezekiel 17:23. As for the stork, the fir trees are her house; where she makes her nest, and brings up her young. Kimchi says it is a large bird, and builds its nest in high trees, as in cedars; but the bird which goes by the name of "pelargus" with the Greeks, and of "ciconia" with the Latins, and of "stork" with us, for the most part builds its nest on the tops of towers and temples (w), and the roofs of high houses, and seldom in trees; and when it does, it is in such that are not far from the habitations of men, which it loves to be near: perhaps the reason of its not building on houses in Palestine might be because their roofs were flat and frequented, and therefore built on high trees there, as fir trees and cedars. And Olympiodorus (x) says it does not lay its eggs on the ground, but on high trees; and Michaelis on the text attests, that he himself had seen, in many places in Germany, storks nests on very high and dry oaks. It has its name in Hebrew from a word (y) which signifies "holy", "merciful", and "beneficent"; because of the great care which it takes of its dam when grown old (z): and a like behaviour among men is called piety by the apostle, 1 Timothy 5:4. But in the Chaldee tongue, and so in the Targum, it has its name from its whiteness; for though its wings are black, the feathers of its body are white: and so Virgil (a) describes it as a white bird, and as an enemy to serpents; for which reason the Thessalians forbad the killing them, on pain of banishment (b). It was an unclean bird, according to the ceremonial law, Leviticus 11:19. Good men are called by the same name, holy and beneficent; and though they are unclean by nature, yet Christ, the green fir tree, Hosea 14:8 is the house of their habitation; in him they dwell by faith, who receives sinners, and eats with them, Luke 15:2. It is usual with the Latin poets to call the nests of birds their houses (c). (w) Vid. Turnebi Adversar. l. 8. c. 18. & Praetorii Disp. Histor. Physic. de Crotalistria, c. 6. Heldelin. in ibid. c. 11. (x) Apud Bachart. Hierozoic. par. 2. l. 2. c. 29. col. 330. (y) a Buxtorf. Lexic. fol. 247. (z) Solinus, c. 53. Aelian. de Animal. l. 3. c. 23. (a) "Candida venit avis longis invisa colubris", Georgic. l. 2.((b) Plutarch. de Iside et Osir. prope finem. (c) "Frondiferasque domos avium", Lucret. l. 1. v. 19. "Antiquasque domos avium", Virgil. Georgic. l. 2. v. 209.

The high hills are a refuge for the wild goats,.... Who have their name in Hebrew (d) from their climbing and ascending them. What we commonly call "a wild goose chase" should be expressed "a wild goat's chase"; for not geese, but goats, are chased; and when they are, they flee to the hills for refuge. Hence they are sometimes called the wild goats of the rocks, Job 39:1, and sometimes the rocks are called from them the rocks of wild goats, 1 Samuel 24:2. The Septuagint, Vulgate Latin, and Arabic versions, render it "for the harts", or deer; and so Apollinarius: but the word is not used of them. And the rocks for the conies; who being a feeble folk, make their houses in them, to protect them from creatures of superior power and strength, Proverbs 30:26. Some interpret it of the "hedgehog", as the Septuagint and Vulgate Latin versions: others of "hares", as the Syriac and Arabic, and so Apollinarius; and others of "mountain mice". Now what the hills and rocks are to the above creatures, a refuge and a habitation for them, that Christ is to those that fly to him for refuge; though weak and feeble, sinful and unworthy, he is their rock, the rock of their refuge, their strong tower, and place of defence. (d) ab Buxtorf. Lexic. fol. 322.

He appointeth the moon for seasons,.... Or, "he made" (e); for the moon is the work of his hands, Psalm 8:3 as is likewise the sun. From the rain the psalmist passes to the luminaries; for this reason, as Aben Ezra thinks, because they are the cause of rain: the moon is taken notice of in the first place, because, as Kimchi observes, the night was before the day; and in the night of the fourth day were the sun, moon, and stars; but the sun rose in the morning. The moon was made for seasons as well as the sun, Genesis 1:16 or that times might be numbered by it, as the Targum, both months and years; one of its courses and revolutions making a month, and twelve of these a year; which lunar years were in use among some nations: as also it is supposed to have an influence on the ebbing and flowing of the tides; and served to regulate the festivals of the Jews, their set appointed times, as the word signifies, and is used of them, and which were governed by it. And this Jarchi takes to be the sense of the passage; though Aben Ezra more truly remarks, that it purely belongs to the work of creation, and the original design and use of this luminary. It was an emblem of the ceremonial law; which consisted, among other things, in the observation of new moons; which gave some light in the time of Jewish darkness, though but a dim one, in comparison of the Gospel; had its imperfections, was changeable, waxed old, and vanished away; and which the church is said to have under her feet, being abolished, Revelation 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, Sol 6:10 which receives her light from Christ, the sun of righteousness; has its different phases and appearances; sometimes being in prosperity, and sometimes in adversity; has its spots and imperfections, and yet beautiful, through the grace of God and righteousness of Christ. The sun knoweth his going down; not the going down of the moon, which is the sense of some, according to Kimchi; but his own going down; and so he knows his rising, to which this is opposed, Psalm 50:1 and every revolution, diurnal or annual, he makes; and which he constantly and punctually observes, as if he was a creature endued with reason and understanding; see Psalm 19:5. He knows the time of his setting, as the Targum, Syriac, and Arabic versions; and also the place where he is to set, at the different seasons of the year, and indeed every day. This luminary is an emblem of Christ, the sun of righteousness, Psalm 84:11 the fountain of all light; the light of nature, grace, and glory; and of all spiritual life and heat, as well as fruitfulness. He arose at his incarnation, and set at his death, the time of both which he full well knew; and he has his risings and settings, with respect to the manifestation of himself to his people, or hiding himself from them, which depend on his pleasure. (e) "fecit", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

Thou makest darkness, and it is night,.... The darkness was before the light, and the night before the day, Genesis 1:2 and now the darkness and night are made by the setting of the sun before mentioned; see Isaiah 45:7. Wherein all the beasts of the field do creep forth; out of their dens, and range about for their prey, as the evening wolves and others: and these are not the only creatures that choose the night and darkness; all wicked men do the same; whose deeds are evil, and do not care to come to the light, lest they should be reproved; particularly drunkards, adulterers, thieves, and murderers, John 3:20. So the Scribes and Pharisees, when they consulted to take away the life of Christ, and agreed with Judas to betray him, did it in the night: so false teachers, who are wolves in sheep's clothing, when it is a night of darkness with the church, take the advantage of it, to creep about and spread their pernicious doctrines; see 2 Timothy 3:6.

The young lions roar after their prey,.... Or, "at the prey" (f); for, according to the Scriptures, it seems as if their time of roaring was when they have got their prey, and are tearing it and feeding on it, and not till then, Amos 3:4 though naturalists tell us, that, when they are pinched with hunger, they make such a hideous roaring, as quite stupefies, as well as terrifies, other creatures; that they have no power to stir, till they come up to them, and become their prey, who otherwise could outrun them; for the lion is neither a swift creature, nor of good scent: wherefore, according to credible accounts, a creature called a "jackal", little bigger than a fox, hunts its prey for it, and secures it till it comes up to it. Young lions are rather mentioned, because their appetite is keenest, and their voice loudest and strongest. This creature is an emblem of Satan, who goes about like a roaring lion, seeking whom he may devour, 1 Peter 5:8. And seek their meat from God; as all creatures in their way do; as the ravens by crying, so the young lions by roaring; neither one nor other can provide for themselves, but God, in his providence, supplies them all with food; see Psalm 104:27. And should not we seek and ask our meat of God too, even both temporal and spiritual? And may we not expect it from him? Does he feed the ravens, and also the young lions, and will he not take care of his own people, and feed them with food convenient for them, and especially when they ask it of him? Psalm 34:10. (f) "ad praedam", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.

The sun ariseth, they gather themselves together,.... Having gone some one way, some another, seeking their prey; but upon the sun's rising gather together in order to return from whence they came, abhorring the light of the sun, as some creatures do, and fearing being hunted and taken by men, the fear of whom is still in some measure upon the beasts of the field, Genesis 9:2. So wicked men do not care for the light of the day, nor do false teachers choose to come to the light of the word; these owls and bats, these, as Tertullian calls them; and Satan himself chooses to set upon persons when they are in darkness, and in melancholy and disconsolate frames; and is afraid of believers, when they put on the armour of light, especially the shield of faith, and resist him with it, then he flees from them. And lay them down in their dens; for rest and safety, and to feed themselves and young ones with the ravin they bring with them; see Sol 4:8.

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

O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Psalm 104:25, he admires the sum of them, how great it was; and not only the quantity but the quality of them; for so the words may be rendered, "how great are thy works" (g), as for number, so for nature; in which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause. In wisdom hast thou made them all not only one thing, as the heavens, Psalm 136:5, but everything is wisely contrived and made; there is a most glorious display of the wisdom of God in the most minute thing his hands have made; he has made everything beautiful in its season: a skilful artificer, when he has finished his work and looks it over again, often finds some fault or another in it: but when the Lord had finished his works of creation, and looked over them, he saw that all was good; infinite wisdom itself could find no blemish in them: what weak, foolish, stupid creatures must they be that pretend to charge any of the works of God with folly, or want of wisdom? Some by "wisdom" here understand Christ himself, the wisdom of God; and not amiss, since without him was not anything made; see Proverbs 3:19. The earth is full of thy riches: or possessions (h); for as the Lord is the maker, he is the proprietor and the possessor of heaven and earth, and all that is in them, and can and does dispose thereof as seems good in his sight; and whatever of the riches and good things of the earth men may have, they are only stewards, the Lord is the rightful owner and possessor of them; see Genesis 14:19, with which compare Psalm 33:5; see Gill on Psalm 33:5. (g) "quam multa ac magna", Gejerus. (h) "possessione tua", V. L. Pagninus, Montanus, Junius & Tremellius, Gejerus; "tuis possessionibus", Tigurine version, Vatablus, Piscator, Michaelis.

So is this great and wide sea,.... One of the great and manifold works of God, made in his wisdom, and full of his riches and possessions, as the earth is; this is that collection of waters which God called seas, Genesis 1:10 and is, as Kimchi observes, great in length, and wide and spacious in breadth; or "broad of hands" (i), as in the original; or spacious in borders, as the Targum; it washing the several parts of the continent, and encompassing and embracing the whole earth with both arms as it were. Nor is it unusual with other writers to call the sea the great sea (k), and to speak of an arm or arms of the sea (l), as we do. Isidore says (m), the great sea is that which flows out of the ocean from the west, and goes to the south, and then to the north, called so in comparison of other seas that are less, and is the Mediterranean sea, This is an emblem of the world, which may be compared to the sea for the multitude of nations and people in it, as numerous as the waves of the sea; for the temper of the inhabitants of it, being like the troubled sea, restless and uneasy, casting up the mire of dirt and sin; and for the instability of it, and the fluctuating state and condition of all things in it. Wherein are things creeping innumerable; so that it seems there are reptiles in the water as well as on land; and indeed every creature without feet, and that goes upon its belly, in the element where it is, whether earth or water, is a creeping thing; of these swimming or creeping things the number is exceeding great, especially of the latter sort; fishes increasing much more than the beasts of the earth. Their species are innumerable; so their kinds or sorts are reckoned up by some one hundred and forty four (n), by others one hundred and fifty three (o), and by others one hundred and seventy six (p); the Malabarians reckon, up 900,000 fishes, and 1,100,000 creeping things (q). These are an emblem of the common people of the world, which are innumerable; see Habakkuk 1:14. Both small and great beasts; for there are creatures in the seas which answer to those on the dry land, both of the lesser and greater sort, as sea lions, sea horses, sea cows, sea hogs, &c. these may represent the rulers and governors of the world, supreme and subordinate; it is no unusual thing for great monarchies, and persons of great power and authority, to be signified by beasts rising out of the sea, Daniel 7:3. (i) "latum manibus", Montanus; "spatiosum manibus", V. L. "amplum manibus", Vatablus. (k) Virgil. Aeneid. 5. Lucretius, l. 6. (l) "Veluti par divexum in mare brachium transitum tentaturus", Liv. Hist. l. 44. c. 35. "Nec brachia longos" &c. Ovid. Metamorph. l. 1. Fab. 1. v. 13, 14. (m) Origin. l. 13. c. 16. (n) Origin. l. 12. c. 6. (o) Oppianus in Halienticis. Vid. Hieron. in Ezekiel 47. fol. 260. (p) Plin. Nat. Hist. l. 32. c. 11. (q) Scheuchzer. Physic. Sacr. vol. 4. p. 963.

There go the ships,.... From place to place, from one end of the world to the other, for the sake of merchandise (r); this is one of the four things that were too wonderful for Solomon, "the way of a ship in the midst of the sea", Proverbs 30:19 though navigation was improved in his times indeed not so much as it is now. The original of ships was doubtless Noah's ark, so that they owe their first draught to God himself. They seem to be an emblem of the church and people of God passing through the sea of this world to the haven of eternal rest. The ship is but a small vessel, and takes up but a small room in comparison of the vast ocean on which it is; and so the church of Christ is but small, a little city, and few men in it, a little flock, a small remnant: a ship is unfixed and unsettled, sometimes here and sometimes there; so the church of Christ is sometimes in one place, and sometimes in another; nor is this world the rest of God's people, nor have they any continuing city here; for, as a ship is tossed with tempests, so are they with the waves of afflictions, the temptations of Satan, and the persecutions of men; and sometimes, like Paul, and the mariners with him, have no sight of sun and stars for many days, of the sun of righteousness, or of the stars, the ministers of the word; when sailing is dangerous it bodes perilous times, through the impure lives of professors, and impious doctrines of false teachers, whereby many suffer shipwreck; yet all the Lord's people get safe ashore, having a good pilot, Christ, to conduct them; and the good anchor of hope, sure and steadfast. There is that leviathan, whom thou hast made to play therein; the Targum adds, "for the righteous at the feast of the house of his habitation.'' Of this creature there is an account in Job 41:1. Some take it to be the crocodile, which is both a sea and river fish; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, and so Apollinarius, call it the dragon; it is more generally thought to be the whale; Aben Ezra says it is the name of every great fish; it is a sportive creature, tumbles about in the great sea, and plays with the waters of it, which it tosses up in great quantities; and with the fishes of the sea, which it devours at pleasure; and laughs at the shaking of the spear; and to which mariners throw out their empty casks to play with, when near them, and they in danger by it; see Job 41:5. This creature is generally reckoned by the ancients a figure of Satan, it being king over all the children of pride, Job 41:34 as he is the prince of the power of the air, and god of this world; who has been playing his tricks in it from the beginning of it, not only deceiving our first parents, but all the nations of the world; nor are saints ignorant of his devices. It sometimes describes a tyrannical prince, as the kings of Babylon and of Egypt, Isaiah 27:1 and is a true picture of antichrist, the beast which rose out of the sea; nor is there any like him on earth; see Revelation 13:1. (r) So Homer calls ships , Iliad. 3. v. 46.

These wait all upon thee,.... Or "hope in thee" (s); not only the fishes of the sea, but the beasts of the field; for to them the psalmist returns, as Aben Ezra observes; to whom hope and expectation of their food and waiting for it at the hands of God, are ascribed; the allusion seems to be to tame creatures, who come at their certain times and wait on them that have been used to give them their food; and it may instruct us to wait on the Lord, as for our daily bread, so for our spiritual food, in prayer, and in public ordinances, where and from whom we may hope and expect to have it. That thou mayest give them their meat in due season; or "in his time" (t); everyone in its own time, which is natural to them, and they have been used to; at which time the Lord gives it to them and they take it; it would be well if men would do so likewise, eat and drink in proper and due time, Ecclesiastes 10:17. Christ speaks a word in season to weary souls; his ministers give to everyone their portion of meat in due season; and a word spoken in due season, how good and sweet is it? Isaiah 1:4. (s) "sperant", Pagninus, Cocceius, Michaelis; "sperabunt", Montanus. (t) "in tempore suo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.

That thou givest them they gather,.... What God bestows upon them as a bounty of Providence they take and make use of, and in their way thankfully, and without repining; some gather it up for immediate use and service, and not into barns; others gather it up for time to come, as the ant, Matthew 6:26. Kimchi understands this of a time of scarcity, when they gather here a little and there a little; as he does the following clause of a time of plenty. Thou openest thine hand, they are filled with good; God, in whose hand all things are, and from whence all things come, opens his hand of providence, and liberally and bountifully gives, as this phrase signifies, Deuteronomy 15:11 and all his creatures are filled with his good things to their satisfaction: and thus the spiritual food which he gives his people, they gather it by the hand of faith, as the Israelites gathered the manna in the wilderness every morning, and according to their eating, what was sufficient for them; and to whom he gives liberally, even all things richly to enjoy; all things pertaining to life and godliness; Christ, and all things along with him; abundance of grace here, and glory hereafter; and they are satisfied with his good things as with marrow and fatness.

Thou hidest thy face, they are troubled,.... God may be said to hide his face from the creatures when he withholds their food from them, when there is a scarcity of provisions, a famine in the land; when there is no pasture for them to feed on, nor brooks of water to drink of; then are they troubled or perplexed, as in Joel 1:18 and know not what to do, nor where to go for help, but faint, and sink, and die. So in a spiritual sense when God hides his face from his people, removes his Shechinah, or divine Majesty and Presence, as the Targum here; and withdraws the influences of his grace and Spirit; or when they have no food for their souls, or what they have is not blessed, then are they troubled, Psalm 30:7. Thou takest away their breath, they die, and return to their dust; their original dust, from whence they sprung, as man himself does; the breath of all is from the Lord; he gives it to his creatures, and when he pleases he takes it away; and when he does, they die and become dust again.

Thou sendest forth thy Spirit, they are created,.... Thy Holy Spirit, as the Targum, who was at first concerned in the creation of all things, the heavens and the earth, and man upon it, Genesis 1:2, Job 26:13 which may be alluded to here; though it seems chiefly to intend the generation and production of creatures in the room of those that die off; that so their species may be preserved, and there may be a constant succession of them, as there is in all ages, Ecclesiastes 1:4. And thou renewest the face of the earth; by a new set of creatures of all kinds being brought upon it to fill it. As there is also a daily renewing it every morning by the rising sun, giving fresh life and vigour to all created beings; and a yearly one every spring, when the face of all nature is renewed and revived. Jarchi and Arama understand it of the resurrection of the dead; this sense Kimchi mentions as an article of their faith, but not as the sense of the text. It may be applied to the renewing work of the Spirit of God in the souls of men, by whom they are made new, and by whom they are daily renewed in the Spirit of their minds. And there are particular seasons in which God sends forth his Spirit and renews the face of things in the world, and in his churches; upon the effusion of his Spirit in the first times of the Gospels, there was a new face of things, not only in the land of Judea, but throughout the whole Gentile world, where old things passed away, and all things became new; as in the latter day, when the Spirit shall be poured forth from on high, there will be a renewing of the face of the earth again; it will be filled with the knowledge of the Lord as the waters cover the sea; the kingdoms of it will become Christ's; new heavens and a new earth will be created, and Jerusalem will be made a rejoicing, and her people a joy, Isaiah 65:17.

The glory of the Lord shall endure for ever,.... The glory which arises from the works of his hands, which is due unto him, and shall be given him; this is opposed to the perishing and fading glory of all created beings: and as Christ is the person spoken of throughout the whole psalm, this may be understood of his glory as the only begotten of the Father; and which is equal to his Father's glory, and is the same yesterday, today, and for ever; and of the glory of his office as Mediator: and of all his works of nature and grace, of creation and redemption: nor will there be creatures wanting, angels and men to glorify his name, to all eternity. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions render it as a prayer, "let the glory of the Lord be for ever"; or, let him be for ever glorified, on account of the perfections of his nature, and the works of his hands; as he will and ought to be. The Lord shall rejoice in his works; being well pleased with them, as he was with the works of creation; they appearing, on a survey of them, to be all very good, Genesis 1:31 so he rejoices in the sustaining and preservation of them; and the rather when he is glorified in them. And this should be a reason why glory should be given him, that he may rejoice in his works, and not be grieved, as he is sometimes said to be and to repent of his making them, Genesis 6:6. Christ rejoices in the work of redemption, which he undertook and performed with pleasure; he rejoiced at the finishing it, and he rejoices in the application of it to his people and will rejoice in their complete enjoyment of it; they being the objects of his love, in whom he has an interest; whom he engaged for, are the purchase of his blood, and for whom he prays and intercedes; he rejoices in them as the work of his hands now; in their persons, who are his "hephzibah", in whom he delights; "his beulah", to whom he is married: he rejoices in his own grace wrought in them, and in the exercise of it on him; he rejoices over them to do them good, and never ceases doing good to them and for them.

He looketh on the earth, and it trembleth,.... As Sinai did when he descended on it, Psalm 68:8, to which the allusion seems to be; and a look from him, a severe one, a frowning one, will make the inhabitants of the earth to tremble; a providential look, sending famine, pestilence or the sword among them. A displeased look will make the hearts of his own children tremble, as no doubt Peter's did, when the Lord looked upon him, and he remembered his word; and if a look, much more a word, an awful word, as his voice in the law, pronouncing such cursed as keep it not; and especially the tremendous sentence he will pronounce on the wicked at the last day, go, ye cursed, &c. and if a look and a word are so terrible, what will be the lighting down of his arm, with the indignation of his anger upon those who have refused to give him glory? For the words seem to carry in them a reason why he should be glorified, taken from the consequence of not glorifying him, who has such a majesty in his looks, such a terror in his countenance, and such power in his hands. He toucheth the hills, and they smoke; as Sinai likewise did, when he was upon it, Exodus 19:18, and as other hills do, when touched with lightning; the tops of mountains, the higher they are, the sooner and the more they smoke (u). God, with a touch of his hand, can set mountains on fire, open "volcanos", and cause them to burn for years together; as Etna, Vesuvius, Hecla, and others: and how easily can he set on fire the course of nature, burn the world, and all that is in it! It is but touching it, and it takes fire immediately: this he can as easily do as a man can light a torch or a candle; and as easily can he destroy sinners with the fire of his wrath, or cast them into everlasting fire, with the devil and his angels, which will burn to the lowest hell; and what are hills and mountains, or the greatest personages on earth, if he does but touch them, or lay his hand upon them in wrath? They are crushed as the moth; they are nothing before our great Zerubbabel. (u) "Montis vicina cacumina coelo----Tanto "magis edita fumant", Lucret. de Rerum Natura, l. 6. v. 458, 459.

I will sing unto the Lord as long as I live,.... Or, "in my life or lives (w)", throughout the whole of it. This was what the psalmist determined to do, let others do what they would; even sing songs of praise to the Lord; since he was the God of his life, who had fed him all his life long; from whom he had all the mercies of life, and by whom he had been followed with goodness and mercy all his days, and on whom his life and the comforts of it depended. I will sing praise unto my God while I have my being: because he lived, and moved, and had his being in him; and it was continued to him, and he was upheld in it; and not only for his being, but for his well being; as for his temporal, so for his spiritual mercies, which he had from him as his God, as his covenant God; such as peace, pardon, righteousness, and eternal life: a view of God as our own God, such a view as Thomas had of Christ, when he said, "my Lord, and my God", is enough to make a man sing; and when the psalmist says he would do this as long as he lived and had a being, this is not to be understood as if this work would end with his life, or that he had no thought of praising him hereafter; but it signifies his constancy in this employment, while in the land of the living; knowing that in the grave he could not praise the Lord with his bodily organs as now; though he knew that this would be his eternal employ in the world of spirits, in his soul, during its separate state, and in soul and body after the resurrection. (w) "in vita mea", V. L. Pagninus; "in vitis meis", Montanus.

My meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of creation, providence, and redemption; of his word, the blessed truths and comfortable doctrines of it; of his providential dispensations, and gracious dealings with his people in the present state; which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition, "let my meditation be sweet before him;'' that is, grateful and acceptable to him: or, as the Septuagint and Vulgate Latin versions, "let my speech", discourse, colloquy, address in prayer; see Psalm 141:2, or, "let my praise", so the Arabic and Syriac versions: the spiritual sacrifices both of prayer and praise are acceptable to God through Christ; and the speech of the church, and every believer, whether in the one way or the other, is sweet to Christ, very pleasant and delightful to him, Sol 2:14. I will be glad in the Lord: the Targum is, "in the Word of the Lord;'' in the essential Word, the Lord Jesus Christ; in his person, the greatness, glory, beauty, and fulness of it; in his righteousness, its purity, perfection, and perpetuity; in his salvation, being so suitable, complete, and glorious.

Let the sinners be consumed out of the earth,.... Not in common, for all men are sinners, even good men are not without sin; but notorious sinners, whose lives are one continued series and course of sinning; such as will not have Christ to reign over them, and do not give him the glory due unto him; particularly antichrist, the man of sin, and his followers; they that worship the beast and his image: these will be consumed with the breath of his mouth, and with the brightness of his coming, and will perish out of his land, 2 Thessalonians 2:3. And let the wicked be no more; as the wicked one, antichrist, will be no more when consumed; there will never rise another, when the beast and false prophet are taken and cast alive into the lake of fire; there will no more of the antichristian party remain, the remnant of them will be slain with the sword; after the battle of Armageddon, there will be none left of the followers of antichrist, nor any ever rise up any more. Bless thou the Lord, O my soul; as for his mercies, spiritual and temporal, so for the destruction of all his enemies. The psalm begins and ends alike as the preceding. Praise ye the Lord, or hallelujah: this is the first time this word is used in this book of Psalms, though frequently afterwards: and it is observable that it is only used, in the New Testament, at the prophecy of the destruction of antichrist, Revelation 19:1 which may serve to confirm the sense before given; and is to be considered as a call upon the saints to praise the Lord, on account of his righteous judgments on his and his church's enemies; so Aben Ezra.

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?

16-19. God's care of even wild animals and uncultivated parts of the earth.

20-23. He provides and adapts to man's wants the appointed times and seasons.