Matthew Poole and continuators on Psalms 104

1 BLess the LORD, O my soul: O LORD my God, thou art very great , thou art clothed with honour and majesty .

As in thy own nature and perfections, so also in the glory of thy works.

Surrounded and adorned.

With honourable Majesty.

Marginal references: Psal. 93. 1.

2 Who coverest thy self with light , as with a garment: who stretchest out the heavens like a curtain .

Or adornest or clothest.

Either 1. with that light which no man can approach unto, as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men. Or rather 2. with that first-created light, Gen. 1. 3. which the Psalmist fitly puts in the first place, as being the first of Gods visible works.

The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels, which these visible Heavens (far above which it is, Eph. 4. 10.) do veil and cover; and partly in reference to the Earth which they enclose and protect.

3 Who layeth the beams of his Chambers in the waters ; who maketh the clouds his chariots, who walketh upon the wings of the wind .

In the waters above the heavens, as they are called Gen. 1. 7. Or, in the Clouds, as it is explained in the next Clause. In which he many times resides and rides, and manifests his presence.

Who manageth and employeth the Clouds and Winds in his service.

Marginal references: Amos 9. 6.; Psal. 18. 10.

4 Who maketh his angels spirits : his ministers a flaming fire .

i. e. Of a spiritual or incorporeal nature, that they might be fitter for their employments. Or, who maketh his angels winds, as this last word most commonly signifies, i. e. Who made them like the Winds, powerful and active and nimble in executing Gods pleasure. Or, who useth and governeth those glorious Creatures at his pleasure, even as he commands the senceless Winds.

Or, like a flaming fire, the note of similitude being here understood, as it is Gen. 49. 9. Deut. 32. 22. Psal. 11. 1. and oft elsewhere: to which he compares the Angels for their irresistible force, and great agility and fervency in the execution of Gods commands. Or the sence is, who sometimes clotheth his Angels with subtil bodies of wind or air, or of fire, as he sees fit. And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens, of which he hath hitherto spoken, v. 2, 3. because they were made at the same time when the heavens were made, and for the same uses and purposes, and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish Gods designs by them. But this Verse is otherwise rendred both by Jewish and some Christian Interpreters, and that very agreeably to the Hebrew Text, He maketh the winds his angels, and the flame or flames of fire (i. e. the lightning and thunder, and other fiery meteors in the air) his ministers, He maketh use of them no less than of the holy Angels; and oft-times for the same purposes, and they do as certainly and readily obey all his commands as the blessed Angels themselves do. This interpretation may seem most agreeable to the scope of the Psalm, and to the context, wherein he is speaking of the visible works of God. The onely difficulty is that this seems to invalidate the allegation and argument of the Apostle, who expounds it of the Angels Heb. 1. 7. But indeed it doth not: for (to say nothing of other solutions given by other men) when the Psalmist saith that God maketh or useth the winds as his Angels, &c. he plainly signifies that the Angels are Gods Ministers or Servants, no less than the Winds. And that is sufficient to justify the Apostles argument, and to prove the preeminency of Christ above the Angels; which is the Apostles design in that place.

Marginal references: Heb. 1. 7.

5 Who laid the foundations of the earth , that it should not be removed for ever .

He hath founded or established the earth upon its own bases or foundations, i. e. upon it self or its own weight, whereby it stands as fast and unmoveable, as if it were built upon the strongest foundations imaginable. Which is a stupendous work of Divine power and wisdom.

Out of its proper place, which is the lowest part of the World.

As long as the World continues.

Marginal references: Heb. he [illegible: 1 word] founded the earth upon [illegible: 1 word] bases.; Job 26. 7. 8▪ 38. 4. Psal. 24. 2. 8▪ 136. 6.

6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains .

Either, 1. in the general Deluge. Or rather, 2. in the first creation, as we read Gen. 1. 2, 9. of which the Psalmist is here speaking.

The mountains were not made by the Deluge, as some have thought, who for that reason understand this Verse of the said Deluge, for it is apparent they were before it, Gen. 7. 19. and most probably were in the first Creation, because this variety of Mountains and Valleys is both ornamental and useful to the World.

7 At thy rebuke they fled : at the voice of thy thunder they hasted away.

Upon thy severe command, Gen▪ 1. 9. which he calls a rebuke, to imply that there was something in that state of things which might seem to need reproof and correction, even that confusion of Earth and Water together, which therefore God amended in his second days work.

They immediately went to the place which God had allotted to them.

Of thy Soveraign Command, which as they could not but hear, so they durst not disobey. He ascribes sence and reason to inanimate Creatures by a Figure called Prosopopoeia.

Marginal references: Gen. 8. 1.

8 They go up by the mountains: they go down by the valleys unto the place which thou hast founded for them .

In that first division of the Waters from the Earth, some part of them by God's command contrary to their own nature went upwards and became Springs in the Mountains, and the greatest part went downwards to the Chanels made for them. Others, both antient and later Interpreters, read the words thus, The Mountains ascend, the Valleys descend, when the Waters were separated, part of the Earth went upward and made the Mountains, and part went downward and made the Valleys or low Grounds. But our Translation seems the best, as being most agreeable to the Context, because he speaks of the Waters both in the foregoing and following Verses.

Unto their proper Chanels and Receptacles which God provided for them.

Marginal references: Or, the [illegible: 1+ letters] tains asc[illegible: 1+ letters]d, the valleys descend.

9 Thou hast set a bound , that they may not pass over: that they turn not again to cover the earth .

Even the sand of the Sea-shore, as it is expressed Ier. 5. 22. which, though in it self contemptible, and a very poor defence to the Earth against that swelling and raging Element, yet by Gods Almighty Power and gracious Providence is made sufficient for that purpose. Which is noted as a wonderful work of God Iob 38. 8, &c.

To wit, the whole Earth, as it did in the beginning of the Creation. This was Gods appointment and the course of nature setled by him. But when men transgressed their bounds, all the laws of God and men, it is not strange if the waters also transgressed their bounds, and once again overwhelmed the Earth in the general Deluge.

Marginal references: Psal. 33. 7.; Gen. 9. 11, 15.

10 He sendeth the springs into the valleys, which run among the hills .

And the Rivers which come from them.

Wherewith God hath shut in the Rivers where he saw fit, that they might not overflow the Land.

Marginal references: Heb. who sendeth.; Heb. walk.

11 They give drink to every beast of the field: the wild asses quench their thirst.

Which he mentions partly because they are dry and thirsty Creatures; and partly because they live in dry and desolate Wildernesses, and are neither ruled nor regarded by men, and are most stupid Creatures, and yet are plentifully provided for by the care and bounty of Divine Providence.

Marginal references: Heb. break.

12 By them shall the fowls of the heaven have their habitation, which sing among the branches .

Either upon the Waters, where many Fowls have their common abode; or in the ground nigh unto them; or in the Trees, which commonly grow by the Banks of Rivers.

Which being delighted and refreshed by the Waters send forth their pleasant notes.

Marginal references: Heb. give voice.

13 He watereth the hills from his chambers ; the earth is satisfied with the fruit of thy works .

Which most need moisture and have least of it in them.

From the Clouds, as above v. 3.

By this means all the parts of the Earth▪ the Mountains as well as the Valleys, are made fruitful.

With the effects of those sweet showrs, which he calls Gods works, because he alone can and doth give them, as is noted Ier. 10. 13. and 14. 22.

Marginal references: Psal. 147. 8.; Psal. 65. 9.

14 He causeth the grass to grow for the cattel, and herb for the service of man : that he may bring forth food out of the earth :

Both for delight, and for necessity either as food or physick.

And this God doth, he watereth the Earth that thereby it may be prepared or disposed for the production of necessary provisions for Beasts and for men, that so he (to wit, God) may bring forth food out of the earth, which without this blessing of God the Earth would never yield.

Marginal references: [illegible: 1 word] ▪ 1. 29, [illegible: 1+ letters] & 3. 18.

15 And wine that maketh glad the heart of man, and oyl to make his face to shine , and bread , which strengthneth mans heart .

He also bringeth out of the Earth the Vines which yield Wine.

He alludes to the custom of those times and places which was upon solemn and festival occasions to anoint their Faces with Oyl. See Psal. 23. 5. But these words with the former are by divers Learned Interpreters rendred otherwise, which seems more agreeable to the order and contexture of the Hebrew Text, And (he giveth) wine that maketh glad the heart of man, to make, (or, that he may make, i. e. that thereby he may also make) his face to shine more than oyl, i. e. more than it shineth when it is anointed with Oyl: or, as with o[illegible: 1+ letters]l. So he speaks onely of the Wine which he commends from two qualities, that it makes the heart chearful and the countenance pleasant.

i. e. Bread Corn, by a Metonymy.

Which hath a singular faculty to preserve or renew our strength and vigour; whence it is called the staff of life.

Marginal references: [illegible: 1 word]. 9. 13.; [illegible: 1 word]. to make [illegible: 1 word] shine [illegible: 1 word] oil, or, [illegible: 1 word] oil.

16 The trees of the LORD are full of sap : the cedars of Lebanon which he hath planted.

i. e. Which the Lord hath planted, as the next Clause expounds this; which came up and grew and thrive not by mans art and industry, but meerly by the care of Gods Providence.

Heb. Are or shall be satisfied, to wit, with the rain, of whose good effects he is yet speaking.

Yea even the tallest and largest Cedars, such as these were, are supported and nourished by it.

Marginal references: [illegible: 1 word]. shall be [illegible: 1 word]. So [illegible: 1 word]; [illegible: 1 word]. 24. 6.

17 Where the birds make their nests: as for the stork , the fir-trees are her house.

Which make their Nests not onely in the tops of Houses, but also in the Field and in high Trees, as Varro and others have noted.

Which also are Trees of great height and bigness; and which being here said to afford the Storks an House, are thereby supposed to be preserved and nourished by the rain Water.

18 The high hills are a refuge for wild goats, and the rocks for the conies .

So he passeth from the rain to other works of Gods Providence, as that God hath made suitable and sufficient provision for the security of these Creatures against their Persecutors. Although this Verse also may have a reference to the former work, and the barren and rocky Hills may be mentioned as receiving benefit by the rain, and it may be thus rendred, And the high hills (understand, are satisfied, which is expressed v. 16. and may very well be carried hither) which (that Particle being frequently understood) are a refuge for wild goats, and the rocks (understand out of the former branch, according to the usual manner, which are a refuge) for the conies, or, as others translate this word, for the mountain-mice.

19 He appointeth the moon for seasons ; the sun knoweth his going down .

To measure and distinguish the times, both Months, and, amongst many Nations, Years also; as also the Seasons of divers natural events, as of the ebbing and flowing of the Waters, and of the humours in mans Body; and other Seasons for sacred and civil affairs, which were commonly regulated by the Moon, not onely amongst the Jews, but among Heathens also. See on Gen. 1. 14.

To wit, the time and place in which he is to set every day of the Year, which, though varied from day to day, yet he so regularly and exactly observes, as if he had the understanding of a Man or Angel to guide him in obeying the Laws of his Creator. See Iob 38. 12. What is here expressed concerning his setting is necessarily supposed concerning his rising also; but he mentions onely his setting, as most agreeable to the context, because that did usher in the rising of the Moon, of which he now spake, and the entrance of the night, of which he speaks in the next words.

20 Thou makest darkness , and it is night: wherein all the beasts of the forest do creep forth .

Which succeeds the light by vertue of thy Decree and established Order.

To look out for prey, which in the day time they dare not do for fear of men. So by this vicissitude of day and night God hath wisely and mercifully provided both for men, that they may follow their day-labours without danger from Wild Beasts, and for the Beasts that they may procure a subsistence.

Marginal references: [illegible: 1 word]. all the [illegible: 1 word] thereof [illegible: 1 word] [illegible: 1 word] on [illegible: 1 word] [illegible: 1 word].

21 The young lions roar after their prey , and seek their meat from God .

Which can no more subsist without Divine Providence than those which are most old and decrepit.

They roar when they come within sight and reach of their prey, as Naturalists observe: whereby this place may be reconciled with Amos 3. 4.

This is a figurative and Poetical expression: their roaring is a kind of natural Prayer to God for relief, as the cryes of Infants are a kind of Prayers to their Mothers for the Breast. And this is justly noted as an act of Gods special Providence, because the Lions are very ravenous and need much prey, and also are dull in their scent, and so difficulty find it, and slow in their motion, and unable to reach it: and therefore God hath provided another Creature, of quicker sence and motion, which is usually confederate with them, and procures prey for them, partaking of it with or after them.

Marginal references: Job 38. 39.

22 The sun ariseth, they gather themselves together , and lay them down in their dens.

Or rather, they retire or betake themselves: for the Lions do not commonly go in Companies to one place, but severally, each to his own Den.

23 Man goeth forth to his work, and to his labour until the evening.

With security and confidence, knowing the nature and custom of Wild Beasts, that they hide themselves by day.

24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches .

Of excellent and comfortable things, which are the effects of thy bounty and power.

25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.

This word is common to all Creatures that move without feet, touching with their Belly the Element in which they move, whether they creep upon the Earth or swim in the Sea.

Marginal references: Heb. wide of hands, or spaces.; Or, living creatures. So Gr.

26 There go the ships; there is that Leviathan , whom thou hast made to play therein .

Either the Whale: or, the Crocodile. Of which see the notes on Iob 40. and 41.

Who being of such vast strength and absolute Dominion in the Sea, tumbles in it with great security, and sports himself with other Creatures which he taketh and devoureth at his pleasure.

Marginal references: Heb. formed.

27 These all wait upon thee : that thou mayest give them their meat in due season .

Both Beasts and Fishes.

Expect supplies onely from thy Providence. Which is said of them figuratively, and with an allusion to the manner of tame Beasts and Fowls which commonly look after and wait upon those persons who bring their food to them.

When it is necessary or convenient for them. By which expression he intimates the moderation of the Beasts in their desires of food, and tacitly reproves the intemperance of men who feed themselves in season and out of season.

Marginal references: Psal. 136. 25. & 145. 15, 19.

28 That thou givest them, they gather : thou openest thine hand , they are filled with good.

Whatsoever they receive is from thy bounty and gift.

Thou providest plentifully for them; as this phrase implies, Deut. 15. 1. Comp. Prov. 31. 20.

29 Thou hidest thy face , they are troubled ; thou takest away their breath, they dye, and return to their dust .

When thou withdrawest or suspendest the favour and care of thy Providence.

Dejected and distressed.

So this word is used. Hose. 4. 3. Zeph. 1. 2. and elsewhere.

To the Earth from whence they had their first original.

Marginal references: Psal. 146. 4. Eccles. 12. 7.

30 Thou sendest forth thy spirit , they are created : & thou renewest the face of the earth .

Either 1. that spirit by which they live, which is called the spirit of a beast, Eccles. 3. 11. which is called their breath or spirit (for the word is the same there and here) v. 29. and here may be called Gods spirit, because it was given and preserved by him. Or rather 2. thy quickning spirit: for here seems to be an opposition between their spirit, v. 29. and thy spirit here, and this latter is mentioned as the creating or productive cause of the former. And this may be understood either 1. of the Holy Ghost; to whom, no less than to the Father and the Son, the work of Creation is ascribed, Iob 33. 4. Psal. 33. 6. or rather 2. that quickning power of God by which he produceth life in the Creatures from time to time. For he speaks not here of the first Creation, but of the continued and repeated production of living Creatures.

Either 1. the same living Creatures which were languishing and dying are strangely revived and restored; which may not unfitly be called a creation, as that word is sometimes used, because it is in a manner the giving of a new life and being to a Creature. Or 2. other living Creatures are produced or generated; the word created being taken in its largest sence for the production of things out of indisposed matter by second Causes, as it is used, Isa. 41. 20. and 54. 16. &c.

And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth, which otherwise would be desolate or without Inhabitants.

31 The glory of the LORD shall endure for ever: the LORD shall rejoyce in his works .

So the sence is, Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation, and he doth and will take pleasure both in the preservation and blessing of his works, as also in his reflection upon these works of his Providence, as he did rest and delight himself in the contemplation of his works of Creation, as is noted, Gen. 1. 31. & 2. 2, 3. But the words are by divers, and, as it may seem, more agreeably to the Hebrew Text, rendred thus, Let (for the first word is of the Imperative Mood) the glory of the Lord endure for ever, and let the Lord have joy (Or, then shall the Lord rejoyce) in his works. So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works: and the sence may be this, Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty, let it be our constant desire and endeavour, that God may be perpetually served and glorified in and by them, and that God may be no more grieved at the remembrance of his kindness to us, as he was, Gen. 6. 5, 6. and thereby be again provoked to destroy us, but may take pleasure in beholding and cherishing of his own workmanship.

Marginal references: Heb. shall be.

32 He looketh on the earth, and it trembleth; he toucheth the hills, and they smoke .

This is a further illustration of Gods powerful Providence over all the Creatures, and their dependence upon him: As when he affords his favour to Creatures, they live and thrive, so on the contrary one angry look or touch of his upon the Hills or Earth, makes them tremble and smoke, as once Sinai did when God appeared in it. And this consideration he may possibly suggest to inforce the foregoing exhortation of glorifying God, because if we do not give him the glory due to his name, he can quickly right himself and destroy us and all his works.

Marginal references: Psal. 144. 5.

33 I will sing unto the LORD as long as I live; I will sing praise unto my God, while I have my being.

But whatsoever others do, I will not fail to give God his glory and due praises.

Marginal references: Psal. 146. 2.

34 My meditation of him shall be sweet : I will be glad in the LORD .

Or, my speech or discourse, my praising of God mentioned v. 33.

Concerning the glory of his works.

Either 1. to God: he will graciously accept it; praise being his most acceptable Sacrifice, as is affirmed Psal. 69. 30, 31. Or rather 2. to my self, as may be gathered from the next Clause. He implies that he shall not onely do this work, which a man may do unwillingly or by constraint, but that he will do it chearfully and with delight; which is most pleasing to God.

I will rejoice in the contemplation of Gods works, and in praising him for them.

35 Let the sinners be consumed out of the earth, and let the wicked be no more : bless thou the LORD, O my soul : Praise ye the LORD.

But as for those ungodly Creatures who do not regard the works of the Lord, which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4, 5. nor give him the glory due to his name, but dishonour God and abuse his Creatures, and thereby provoke God to destroy the Earth, and the men and things which are upon it, it is my Prayer for thine honour and for the safeguard of all mankind, that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creatour may be taken out of this World, that they may no longer infect it nor procure its total destruction. Or, it may be a prediction delivered in the form of an imprecation, as hath been noted before in like Cases.

But thou, O my Soul, come not into this wretched Society, but employ thy self in this great work of blessing and praising God; and it is my desire and hope that others will follow my Example.