Psalms 104:15
Ver. 15. 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, Jud 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 Ru 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, Ac 10:38. This not only cheers and refreshes them, and is therefore called the oil of joy and gladness, Ps 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", Isa 3:1, by which human nature is invigorated, and the strength of man is kept up and increased; for the phrase, see Ge 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} vwna "mortalis", Junius & Tremellius, Piscator; "sorry man", Ainsworth. {q} Nmvm "prae oleo", Vatablus, Gejerus; "magis quam oleum", Piscator. {r} Nat. Hist. l. 23. c. 4. Psalms 104:16Ver. 16. The trees of the Lord are full of sap,.... Or "satiated" {s}; that is, with rain; and through it are filled with fruits. This is to be understood not only of the tallest and largest trees; which are therefore called the trees of the Lord, as high mountains are called the mountains of the Lord, Ps 36:6 and so other things excellent in their kind: but of trees of the field and forest; so the Septuagint, Vulgate Latin, and Arabic versions; which are not planted and cultivated by man, as trees in gardens and orchards are; but are more especially under the care and cultivation of the Lord himself, and may design such as were produced by him at the creation.The cedars of Lebanon which he hath planted; a mountain on the borders of Judea, so called from its whiteness, through the snow on it, as the Alps are; and where grew great quantities of large and spreading cedars, which were not of man's, but of the Lord's planting: these were watered and made to grow with the rain of heaven. Rauwolff {t}, who was upon this mountain in 1574, says,"though this hill in former ages has been quite covered over with cedars, yet they are so decreased, that I could tell, says he, no more but twenty four, that stood round about in a circle; and two others, the branches whereof are quite decayed with age.''But Thevenot {u}, who has been there since, affirms there are no more nor less than twenty three, great and small; of the largeness, thickness, and height of these trees, See Gill on "Isa 37:24". Saints are often compared to trees, which are planted by the Lord in Christ, and in his churches; and particularly to cedars, for their height, strength, and durableness; see Ps 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 Nu 24:6.{s} webvy "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. Psalms 104:17Ver. 17. Where the birds make their nests,.... As they do in large, tall, spreading trees: not any particular "birds", as the sparrow, to which the Septuagint and Vulgate Latin versions, and Apollinarius, restrain it: but birds in general are intended; and especially such as build in large trees, as before and after mentioned. Jarchi applies it to the Israelites dwelling among the trees in the garden of Eden: and it may be much better applied to the saints dwelling in the churches, among the trees of righteousness, under the shadow of Gospel ordinances; see Eze 17:23.As for the stork, the fir trees are her house; where she makes her nest, and brings up her young. Kimchi says it is a large bird, and builds its nest in high trees, as in cedars; but the bird which goes by the name of "pelargus" with the Greeks, and of "ciconia" with the Latins, and of "stork" with us, for the most part builds its nest on the tops of towers and temples {w}, and the roofs of high houses, and seldom in trees; and when it does, it is in such that are not far from the habitations of men, which it loves to be near: perhaps the reason of its not building on houses in Palestine might be because their roofs were flat and frequented, and therefore built on high trees there, as fir trees and cedars. And Olympiodorus {x} says it does not lay its eggs on the ground, but on high trees; and Michaelis on the text attests, that he himself had seen, in many places in Germany, storks nests on very high and dry oaks. It has its name in Hebrew from a word {y} which signifies "holy", "merciful", and "beneficent"; because of the great care which it takes of its dam when grown old {z}: and a like behaviour among men is called piety by the apostle, 1Ti 5:4. But in the Chaldee tongue, and so in the Targum, it has its name from its whiteness; for though its wings are black, the feathers of its body are white: and so Virgil {a} describes it as a white bird, and as an enemy to serpents; for which reason the Thessalians forbad the killing them, on pain of banishment {b}. It was an unclean bird, according to the ceremonial law, Le 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, Ho 14:8 is the house of their habitation; in him they dwell by faith, who receives sinners, and eats with them, Lu 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} hdyox a dox 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. Psalms 104:18Ver. 18. The high hills are a refuge for the wild goats,.... Who have their name in Hebrew {d} from their climbing and ascending them. What we commonly call "a wild goose chase" should be expressed "a wild goat's chase"; for not geese, but goats, are chased; and when they are, they flee to the hills for refuge. Hence they are sometimes called the wild goats of the rocks, Job 39:1, and sometimes the rocks are called from them the rocks of wild goats, 1Sa 24:2. The Septuagint, Vulgate Latin, and Arabic versions, render it "for the harts", or deer; and so Apollinarius: but the word is not used of them.And the rocks for the conies; who being a feeble folk, make their houses in them, to protect them from creatures of superior power and strength, Pr 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} Myley ab hle Buxtorf. Lexic. fol. 322. Psalms 104:19Ver. 19. He appointeth the moon for seasons,.... Or, "he made" {e}; for the moon is the work of his hands, Ps 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, Ge 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, Re 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, So 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, Ps 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 Ps 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, Ps 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} hve "fecit", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. Psalms 104:20Ver. 20. Thou makest darkness, and it is night,.... The darkness was before the light, and the night before the day, Ge 1:2 and now the darkness and night are made by the setting of the sun before mentioned; see Isa 45:7.Wherein all the beasts of the field do creep forth; out of their dens, and range about for their prey, as the evening wolves and others: and these are not the only creatures that choose the night and darkness; all wicked men do the same; whose deeds are evil, and do not care to come to the light, lest they should be reproved; particularly drunkards, adulterers, thieves, and murderers, Joh 3:20. So the Scribes and Pharisees, when they consulted to take away the life of Christ, and agreed with Judas to betray him, did it in the night: so false teachers, who are wolves in sheep's clothing, when it is a night of darkness with the church, take the advantage of it, to creep about and spread their pernicious doctrines; see 2Ti 3:6. Psalms 104:21Ver. 21. The young lions roar after their prey,.... Or, "at the prey" {f}; for, according to the Scriptures, it seems as if their time of roaring was when they have got their prey, and are tearing it and feeding on it, and not till then, Am 3:4 though naturalists tell us, that, when they are pinched with hunger, they make such a hideous roaring, as quite stupefies, as well as terrifies, other creatures; that they have no power to stir, till they come up to them, and become their prey, who otherwise could outrun them; for the lion is neither a swift creature, nor of good scent: wherefore, according to credible accounts, a creature called a "jackal", little bigger than a fox, hunts its prey for it, and secures it till it comes up to it. Young lions are rather mentioned, because their appetite is keenest, and their voice loudest and strongest. This creature is an emblem of Satan, who goes about like a roaring lion, seeking whom he may devour, 1Pe 5:8.And seek their meat from God; as all creatures in their way do; as the ravens by crying, so the young lions by roaring; neither one nor other can provide for themselves, but God, in his providence, supplies them all with food; see Ps 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? Ps 34:10.{f} Prjl "ad praedam", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. Psalms 104:22Ver. 22. The sun ariseth, they gather themselves together,.... Having gone some one way, some another, seeking their prey; but upon the sun's rising gather together in order to return from whence they came, abhorring the light of the sun, as some creatures do, and fearing being hunted and taken by men, the fear of whom is still in some measure upon the beasts of the field, Ge 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 So 4:8. Psalms 104:23Ver. 23. Man goeth forth to his work,.... Having taken sleep in the night, being comfortably refreshed, and his strength recruited; he rises with the rising sun, and goes forth cheerfully and with intrepidity to his work in the field, or elsewhere, the beasts being fled and gone.And to his labour until the evening; to till the ground, and do other services and labour, either of the head or hand; for man is born and designed for labour, and not for sloth and idleness: in his innocent state he was set to dress the garden and keep it; and, after the fall, his doom was to get his bread by the sweat of his brow; and he is to work while the day lasts, till the evening and night come on, when he betakes himself to sleep and rest again. So the believer, though the work of redemption and salvation is wrought for him, and the work of grace is wrought in him, each by another hand; yet he has work enough to do, which he is created for, and under obligation to perform; and in which he is to continue steadfast and immovable, while the day of life lasts, till the night of death comes, and no man can work; and then he rests from his labours, and his works follow him. Psalms 104:24Ver. 24. O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Ps 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, Ps 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 Pr 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 Ge 14:19, with which compare Ps 33:5,See Gill on "Ps 33:5".{g} wbr hm "quam multa ac magna", Gejerus. {h} Knynp "possessione tua", V. L. Pagninus, Montanus, Junius & Tremellius, Gejerus; "tuis possessionibus", Tigurine version, Vatablus, Piscator, Michaelis. Psalms 104:25Ver. 25. So is this great and wide sea,.... One of the great and manifold works of God, made in his wisdom, and full of his riches and possessions, as the earth is; this is that collection of waters which God called seas, Ge 1:10 and is, as Kimchi observes, great in length, and wide and spacious in breadth; or "broad of hands" {i}, as in the original; or spacious in borders, as the Targum; it washing the several parts of the continent, and encompassing and embracing the whole earth with both arms as it were. Nor is it unusual with other writers to call the sea the great sea {k}, and to speak of an arm or arms of the sea {l}, as we do. Isidore says {m}, the great sea is that which flows out of the ocean from the west, and goes to the south, and then to the north, called so in comparison of other seas that are less, and is the Mediterranean sea, This is an emblem of the world, which may be compared to the sea for the multitude of nations and people in it, as numerous as the waves of the sea; for the temper of the inhabitants of it, being like the troubled sea, restless and uneasy, casting up the mire of dirt and sin; and for the instability of it, and the fluctuating state and condition of all things in it.Wherein are things creeping innumerable; so that it seems there are reptiles in the water as well as on land; and indeed every creature without feet, and that goes upon its belly, in the element where it is, whether earth or water, is a creeping thing; of these swimming or creeping things the number is exceeding great, especially of the latter sort; fishes increasing much more than the beasts of the earth. Their species are innumerable; so their kinds or sorts are reckoned up by some one hundred and forty four {n}, by others one hundred and fifty three {o}, and by others one hundred and seventy six {p}; the Malabarians reckon, up 900,000 fishes, and 1,100,000 creeping things {q}. These are an emblem of the common people of the world, which are innumerable; see Hab 1:14.Both small and great beasts; for there are creatures in the seas which answer to those on the dry land, both of the lesser and greater sort, as sea lions, sea horses, sea cows, sea hogs, &c. these may represent the rulers and governors of the world, supreme and subordinate; it is no unusual thing for great monarchies, and persons of great power and authority, to be signified by beasts rising out of the sea, Da 7:3.{i} Mydy bxr "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 Ezek. 47. fol. 260. {p} Plin. Nat. Hist. l. 32. c. 11. {q} Scheuchzer. Physic. Sacr. vol. 4. p. 963. Psalms 104:26Ver. 26. There go the ships,.... From place to place, from one end of the world to the other, for the sake of merchandise {r}; this is one of the four things that were too wonderful for Solomon, "the way of a ship in the midst of the sea", Pr 30:19 though navigation was improved in his times indeed not so much as it is now. The original of ships was doubtless Noah's ark, so that they owe their first draught to God himself. They seem to be an emblem of the church and people of God passing through the sea of this world to the haven of eternal rest. The ship is but a small vessel, and takes up but a small room in comparison of the vast ocean on which it is; and so the church of Christ is but small, a little city, and few men in it, a little flock, a small remnant: a ship is unfixed and unsettled, sometimes here and sometimes there; so the church of Christ is sometimes in one place, and sometimes in another; nor is this world the rest of God's people, nor have they any continuing city here; for, as a ship is tossed with tempests, so are they with the waves of afflictions, the temptations of Satan, and the persecutions of men; and sometimes, like Paul, and the mariners with him, have no sight of sun and stars for many days, of the sun of righteousness, or of the stars, the ministers of the word; when sailing is dangerous it bodes perilous times, through the impure lives of professors, and impious doctrines of false teachers, whereby many suffer shipwreck; yet all the Lord's people get safe ashore, having a good pilot, Christ, to conduct them; and the good anchor of hope, sure and steadfast.There is that leviathan, whom thou hast made to play therein; the Targum adds,"for the righteous at the feast of the house of his habitation.''Of this creature there is an account in Job 41:1. Some take it to be the crocodile, which is both a sea and river fish; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, and so Apollinarius, call it the dragon; it is more generally thought to be the whale; Aben Ezra says it is the name of every great fish; it is a sportive creature, tumbles about in the great sea, and plays with the waters of it, which it tosses up in great quantities; and with the fishes of the sea, which it devours at pleasure; and laughs at the shaking of the spear; and to which mariners throw out their empty casks to play with, when near them, and they in danger by it; see Job 41:5. This creature is generally reckoned by the ancients a figure of Satan, it being king over all the children of pride, Job 41:34 as he is the prince of the power of the air, and god of this world; who has been playing his tricks in it from the beginning of it, not only deceiving our first parents, but all the nations of the world; nor are saints ignorant of his devices. It sometimes describes a tyrannical prince, as the kings of Babylon and of Egypt, Isa 27:1 and is a true picture of antichrist, the beast which rose out of the sea; nor is there any like him on earth; see Re 13:1{r} So Homer calls ships nhav pontuporouv, Iliad. 3. v. 46. Psalms 104:27Ver. 27. These wait all upon thee,.... Or "hope in thee" {s}; not only the fishes of the sea, but the beasts of the field; for to them the psalmist returns, as Aben Ezra observes; to whom hope and expectation of their food and waiting for it at the hands of God, are ascribed; the allusion seems to be to tame creatures, who come at their certain times and wait on them that have been used to give them their food; and it may instruct us to wait on the Lord, as for our daily bread, so for our spiritual food, in prayer, and in public ordinances, where and from whom we may hope and expect to have it.That thou mayest give them their meat in due season; or "in his time" {t}; everyone in its own time, which is natural to them, and they have been used to; at which time the Lord gives it to them and they take it; it would be well if men would do so likewise, eat and drink in proper and due time, Ec 10:17. Christ speaks a word in season to weary souls; his ministers give to everyone their portion of meat in due season; and a word spoken in due season, how good and sweet is it? Isa 1:4{s} Nwrbvy "sperant", Pagninus, Cocceius, Michaelis; "sperabunt", Montanus. {t} wteb "in tempore suo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. Psalms 104:28Ver. 28. That thou givest them they gather,.... What God bestows upon them as a bounty of Providence they take and make use of, and in their way thankfully, and without repining; some gather it up for immediate use and service, and not into barns; others gather it up for time to come, as the ant, Mt 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, De 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. Psalms 104:29Ver. 29. Thou hidest thy face, they are troubled,.... God may be said to hide his face from the creatures when he withholds their food from them, when there is a scarcity of provisions, a famine in the land; when there is no pasture for them to feed on, nor brooks of water to drink of; then are they troubled or perplexed, as in Joe 1:18 and know not what to do, nor where to go for help, but faint, and sink, and die. So in a spiritual sense when God hides his face from his people, removes his Shechinah, or divine Majesty and Presence, as the Targum here; and withdraws the influences of his grace and Spirit; or when they have no food for their souls, or what they have is not blessed, then are they troubled, Ps 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. Psalms 104:30Ver. 30. Thou sendest forth thy Spirit, they are created,.... Thy Holy Spirit, as the Targum, who was at first concerned in the creation of all things, the heavens and the earth, and man upon it, Ge 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, Ec 1:4.And thou renewest the face of the earth; by a new set of creatures of all kinds being brought upon it to fill it. As there is also a daily renewing it every morning by the rising sun, giving fresh life and vigour to all created beings; and a yearly one every spring, when the face of all nature is renewed and revived. Jarchi and Arama understand it of the resurrection of the dead; this sense Kimchi mentions as an article of their faith, but not as the sense of the text. It may be applied to the renewing work of the Spirit of God in the souls of men, by whom they are made new, and by whom they are daily renewed in the Spirit of their minds. And there are particular seasons in which God sends forth his Spirit and renews the face of things in the world, and in his churches; upon the effusion of his Spirit in the first times of the Gospels, there was a new face of things, not only in the land of Judea, but throughout the whole Gentile world, where old things passed away, and all things became new; as in the latter day, when the Spirit shall be poured forth from on high, there will be a renewing of the face of the earth again; it will be filled with the knowledge of the Lord as the waters cover the sea; the kingdoms of it will become Christ's; new heavens and a new earth will be created, and Jerusalem will be made a rejoicing, and her people a joy, Isa 65:17. Psalms 104:31Ver. 31. The glory of the Lord shall endure for ever,.... The glory which arises from the works of his hands, which is due unto him, and shall be given him; this is opposed to the perishing and fading glory of all created beings: and as Christ is the person spoken of throughout the whole psalm, this may be understood of his glory as the only begotten of the Father; and which is equal to his Father's glory, and is the same yesterday, today, and for ever; and of the glory of his office as Mediator: and of all his works of nature and grace, of creation and redemption: nor will there be creatures wanting, angels and men to glorify his name, to all eternity. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions render it as a prayer, "let the glory of the Lord be for ever"; or, let him be for ever glorified, on account of the perfections of his nature, and the works of his hands; as he will and ought to be.The Lord shall rejoice in his works; being well pleased with them, as he was with the works of creation; they appearing, on a survey of them, to be all very good, Ge 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, Ge 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. Psalms 104:32Ver. 32. He looketh on the earth, and it trembleth,.... As Sinai did when he descended on it, Ps 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, Ex 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. Psalms 104:33Ver. 33. I will sing unto the Lord as long as I live,.... Or, "in my life or lives {w}", throughout the whole of it. This was what the psalmist determined to do, let others do what they would; even sing songs of praise to the Lord; since he was the God of his life, who had fed him all his life long; from whom he had all the mercies of life, and by whom he had been followed with goodness and mercy all his days, and on whom his life and the comforts of it depended.I will sing praise unto my God while I have my being: because he lived, and moved, and had his being in him; and it was continued to him, and he was upheld in it; and not only for his being, but for his well being; as for his temporal, so for his spiritual mercies, which he had from him as his God, as his covenant God; such as peace, pardon, righteousness, and eternal life: a view of God as our own God, such a view as Thomas had of Christ, when he said, "my Lord, and my God", is enough to make a man sing; and when the psalmist says he would do this as long as he lived and had a being, this is not to be understood as if this work would end with his life, or that he had no thought of praising him hereafter; but it signifies his constancy in this employment, while in the land of the living; knowing that in the grave he could not praise the Lord with his bodily organs as now; though he knew that this would be his eternal employ in the world of spirits, in his soul, during its separate state, and in soul and body after the resurrection.{w} yyxb "in vita mea", V. L. Pagninus; "in vitis meis", Montanus. Psalms 104:34Ver. 34. My meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of creation, providence, and redemption; of his word, the blessed truths and comfortable doctrines of it; of his providential dispensations, and gracious dealings with his people in the present state; which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition,"let my meditation be sweet before him;''that is, grateful and acceptable to him: or, as the Septuagint and Vulgate Latin versions, "let my speech", discourse, colloquy, address in prayer; see Ps 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, So 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. Psalms 104:35Ver. 35. Let the sinners be consumed out of the earth,.... Not in common, for all men are sinners, even good men are not without sin; but notorious sinners, whose lives are one continued series and course of sinning; such as will not have Christ to reign over them, and do not give him the glory due unto him; particularly antichrist, the man of sin, and his followers; they that worship the beast and his image: these will be consumed with the breath of his mouth, and with the brightness of his coming, and will perish out of his land, 2Th 2:3.And let the wicked be no more; as the wicked one, antichrist, will be no more when consumed; there will never rise another, when the beast and false prophet are taken and cast alive into the lake of fire; there will no more of the antichristian party remain, the remnant of them will be slain with the sword; after the battle of Armageddon, there will be none left of the followers of antichrist, nor any ever rise up any more.Bless thou the Lord, O my soul; as for his mercies, spiritual and temporal, so for the destruction of all his enemies. The psalm begins and ends alike as the preceding.Praise ye the Lord, or hallelujah: this is the first time this word is used in this book of Psalms, though frequently afterwards: and it is observable that it is only used, in the New Testament, at the prophecy of the destruction of antichrist, Re 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.
John Gill's Exposition of the Entire Bible.