Psalms 147:9

Translation
King James Version
He giveth to the beast his food, and to the young ravens which cry.
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KJV (with Strong's)
He giveth H5414 to the beast H929 his food H3899, and to the young H1121 ravens H6158 which cry H7121.
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Complete Jewish Bible
he gives food to the animals, even to the young ravens when they cry.
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Berean Standard Bible
He provides food for the animals, and for the young ravens when they call.
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American Standard Version
He giveth to the beast his food, Andto the young ravens which cry.
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World English Bible Messianic
He provides food for the livestock, and for the young ravens when they call.
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Geneva Bible (1599)
Which giueth to beasts their foode, and to the yong rauens that crie.
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Young's Literal Translation
Giving to the beast its food, To the young of the ravens that call.
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See also
Psalms 104:27Psalms 104:28Job 38:41Matthew 6:26Psalms 136:25Psalms 145:15Psalms 145:16
In the KJVVerse 16,361 of 31,102

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SUMMARY

Psalm 147:9 profoundly declares God's meticulous and universal providence, showcasing His active and compassionate involvement in sustaining all of creation. This verse highlights the Lord's unwavering attentiveness, extending His generous provision not only to the wild beasts but also to the most vulnerable and seemingly insignificant creatures, such as the young ravens, thereby underscoring His comprehensive and impartial care for every living thing.

CONTEXT

  • Literary Context: Psalm 147 is a magnificent hymn of praise, likely composed during or after the post-exilic period, celebrating God's dual attributes: His majestic power over the cosmos and His tender, intimate care for His people, particularly in the restoration of Jerusalem. The psalm opens by extolling God's greatness and His delight in those who fear Him and hope in His steadfast love, as seen in His healing of the brokenhearted and binding up their wounds Psalms 147:1-3. It then transitions to His cosmic power, noting His ability to count and name the stars Psalms 147:4 and His limitless understanding Psalms 147:5. Verses 8-9 specifically focus on God's meteorological control—sending rain, making grass grow—and His provision for all creatures, setting the stage for the subsequent verses that emphasize His particular favor towards Israel, not based on human strength but on His word and statutes Psalms 147:19-20. Thus, verse 9 serves as a crucial bridge, demonstrating God's universal, impartial care before the psalm narrows its focus to His covenantal relationship with His chosen people.
  • Historical & Cultural Context: Ancient Israel, like many ancient societies, was deeply agrarian and acutely aware of its dependence on natural cycles, especially rainfall, for sustenance. The mention of "food" and "beast" points to the fundamental necessities of life in a pastoral and agricultural society. Ravens, often considered unclean birds under Mosaic Law Leviticus 11:15, were nevertheless a common sight, known for their scavenging habits and the loud, insistent cries of their young. The imagery of young ravens crying for food would have been immediately recognizable as a picture of utter helplessness and dependence. In a culture where human survival was often precarious and directly linked to divine favor (or lack thereof, as seen in drought and famine), the assurance that God provides even for wild animals, particularly those considered "unclean" or insignificant, would have been profoundly comforting and a powerful testament to His comprehensive sovereignty and benevolence.
  • Key Themes: This verse powerfully contributes to several overarching themes within Psalm 147 and the broader biblical narrative. Firstly, it underscores Divine Providence, emphasizing God's continuous, active, and meticulous involvement in sustaining all life. It is not a one-time act of creation but an ongoing, moment-by-moment provision. Secondly, it highlights Universal Sustenance, demonstrating that God's care extends beyond humanity to encompass the entire animal kingdom, from the largest "beast" to the smallest "young ravens." This breadth of care speaks to His impartial goodness. Thirdly, the specific mention of "young ravens which cry" foregrounds God's Attention to the Vulnerable and Seemingly Insignificant. Ravens, often overlooked or even disdained, and their young, particularly helpless and noisy, become a poignant example of God's comprehensive and compassionate care, reaching even to those creatures not typically valued by humans. This theme is beautifully echoed in Jesus' teaching, where He points to God's care for birds as an assurance of His even greater care for humanity, as found in Matthew 6:26 and Luke 12:24.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • giveth (Hebrew, nâthan', H5414): This primitive root signifies "to give," used with vast latitude of application. In this context, it is a present participle, indicating a continuous, ongoing action rather than a one-time event. It conveys God's active, sustained, and regular provision, highlighting His constant involvement in the sustenance of life. This isn't passive creation but active, moment-by-moment care, demonstrating His benevolent and ever-present hand.
  • food (Hebrew, lechem', H3899): This term refers to sustenance for man or beast, especially bread or grain. It represents the basic necessities for life and survival. The use of this word emphasizes that God provides the fundamental, life-sustaining elements required for all creatures to thrive, directly addressing their most primal needs with precision and sufficiency.
  • young ravens which cry (Hebrew, _bên ʻôrêb qârâʼ'_, H1121): This phrase combines H1121 ("son," indicating "young"), H6158 ("raven," from its dusky hue), and H7121 ("to call out," "cry"). The "young ravens" (literally "sons of raven") vividly depict vulnerable, dependent fledglings. The verb "cry" (a present participle, like "giveth") paints a picture of their persistent, noisy clamor for nourishment, underscoring their utter helplessness and desperate need. The specific mention of ravens, often seen as unclean or undesirable, highlights the impartiality and meticulousness of God's provision, extending even to creatures not typically esteemed by humans.

Verse Breakdown

  • "He giveth to the beast his food": This clause establishes the universal scope of God's provision. The "beast" (H929, bᵉhêmâh', referring to any large quadruped or animal, often collectively) represents the wild, untamed creatures of the earth. God is depicted as the active, continuous provider of their sustenance, ensuring that even animals in their natural habitats receive what they need to survive. This emphasizes God's sovereign control over the natural order and His benevolent care for all His creation, not just humanity. It speaks to His comprehensive management of the entire ecosystem.
  • "and to the young ravens which cry": This second clause narrows the focus to a specific, highly vulnerable, and often overlooked example. "Young ravens" are a symbol of utter dependence and helplessness, known for their loud, insistent cries when hungry. The phrase highlights God's meticulous attention to detail and His compassion for the weakest and most seemingly insignificant creatures. It underscores that God's providence is not merely broad but also deeply personal and attentive to the specific, even desperate, needs of His creatures, irrespective of their perceived value or human judgment.

Literary Devices

The verse employs several powerful literary devices to convey its profound message. Anthropomorphism is evident in the portrayal of God as actively "giving" food, attributing a human-like action to the divine to convey His direct and personal involvement in creation's sustenance. This emphasizes His relational and caring nature. Imagery is vividly used, particularly in the depiction of "young ravens which cry," evoking a strong sensory experience of their noisy, desperate hunger and vulnerability. This specific imagery serves as a poignant and memorable example of God's comprehensive care, appealing to the reader's empathy. The verse also utilizes a form of Merism or Synecdoche by mentioning "the beast" (representing large, wild animals) and "young ravens" (representing small, vulnerable, often disdained creatures). By naming these two seemingly disparate categories, the psalmist implies that God's provision extends to all living things, from the largest to the smallest, the most powerful to the most helpless, and the most esteemed to the most overlooked. This rhetorical strategy powerfully emphasizes the universality and completeness of God's providence, leaving no creature outside the scope of His care.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 147:9 is a profound theological statement on God's active and comprehensive providence, asserting that His care is not limited to humanity but extends to every living creature. This verse undergirds the biblical truth that all life is utterly dependent on the Creator for its existence and sustenance. It challenges any notion of a deistic God who merely set the world in motion, instead presenting a God who is intimately and continuously involved in the daily provision for His creation. This divine characteristic highlights God's immense power, wisdom, and boundless compassion, demonstrating that His watchful eye misses nothing and His generous hand withholds no necessary good from His creatures. The specific mention of ravens, often considered unclean, further emphasizes the impartiality and gratuitous nature of God's care, extending even to those outside human systems of value or preference, thereby magnifying His universal benevolence.

REFLECTION AND APPLICATION

This verse offers immense comfort and a powerful call to trust in God's unfailing provision. If the Creator of the universe meticulously attends to the needs of wild animals and the cries of helpless fledglings, how much more will He care for His human children, who are made in His image and are the objects of His redemptive love? This truth should liberate us from anxiety and worry about our daily needs, inviting us to rest in the certainty that our Heavenly Father knows what we need and delights to provide for us. It fosters a profound sense of humility, reminding us that, like the beasts and ravens, our very existence and every breath we take are gifts from His gracious hand. Furthermore, it cultivates a deeper appreciation for the intricate web of creation and our role as stewards, recognizing that all life is precious to God and sustained by His ongoing care. This understanding should inspire us to live with gratitude and to extend care to all of God's creation, reflecting His own benevolent character.

Questions for Reflection

  • How does the knowledge of God's provision for wild animals and ravens impact your personal anxieties about your own needs (physical, emotional, spiritual)?
  • In what ways can you cultivate a deeper sense of trust and dependence on God's daily provision in your life, especially when faced with uncertainty?
  • What does this verse teach us about the value God places on all of His creation, and how might that influence our own stewardship of the natural world and its creatures?
  • Considering the "young ravens which cry," how does God's attention to the vulnerable and seemingly insignificant challenge your own perceptions of worth and importance, both for yourself and for others?

FAQ

Why specifically mention ravens, which were considered unclean birds in the Old Testament?

Answer: The specific mention of ravens is highly significant precisely because they were considered unclean under Mosaic Law, as detailed in Leviticus 11:15. This detail highlights the impartiality and universality of God's provision. It demonstrates that God's care extends beyond what humans might deem "clean," "valuable," or "desirable" to encompass all creatures, even those often overlooked or disdained. The "young ravens" are particularly helpless and noisy in their hunger, making them a poignant example of utter dependence. Their inclusion underscores that God's compassion and provision reach to the very margins, assuring us that if He cares for these, He certainly cares for all. This theme is later echoed by Jesus in Matthew 6:26 and Luke 12:24, where He uses the example of ravens to teach about God's even greater care for His human children, who are of much more value.

CHRIST-CENTERED FULFILLMENT

Psalm 147:9, with its declaration of God's universal and meticulous provision for creation, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament reveals God as the sustainer of all life, the New Testament unveils Jesus as the very agent through whom all things were created and are continually held together by His powerful word (Colossians 1:16-17). The divine "giveth" of the Father in Psalms is perfectly embodied in the Son, who not only provides physical sustenance, as seen in His miraculous feeding of the multitudes (Matthew 14:13-21), but also offers Himself as the true "Bread of Life," satisfying the deepest spiritual hunger of humanity (John 6:35). Jesus' teachings, particularly His exhortations against worry, directly echo the psalmist's message, assuring His disciples that if God cares for the birds of the air and the lilies of the field, He will surely provide for His children, who are of far greater worth (Matthew 6:25-34). Ultimately, Christ's sacrifice on the cross is the supreme act of divine provision, giving His life to redeem humanity from sin and death, thereby providing eternal sustenance and life to all who believe (John 3:16). Thus, the general providence of God for "beast" and "raven" in Psalm 147:9 foreshadows the specific, redemptive, and all-encompassing provision found in Jesus Christ, the one through whom all life, both physical and spiritual, is sustained and perfected.

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Commentary on Psalms 147 verses 1–11

I. II. Main points1. 2. Sub-points

Here, I. The duty of praise is recommended to us. It is not without reason that we are thus called to it again and again: Praise you the Lord (Psa 147:1), and again (Psa 147:7), Sing unto the Lord with thanksgiving, sing praise upon the harp to our God (let all our praises be directed to him and centre in him), for it is good to do so; it is our duty, and therefore good in itself; it is our interest, and therefore good for us. It is acceptable to our Creator and it answers the end of our creation. The law for it is holy, just, and good; the practice of it will turn to a good account. It is good, for 1. It is pleasant. Holy joy or delight are required as the principle of it, and that is pleasant to us as men; giving glory to God is the design and business of it, and that is pleasant to us as saints that are devoted to his honour. Praising God is work that is its own wages; it is heaven upon earth; it is what we should be in as in our element. 2. It is comely; it is that which becomes us as reasonable creatures, much more as people in covenant with God. In giving honour to God we really do ourselves a great deal of honour.

II. God is recommended to us as the proper object of our most exalted and enlarged praises, upon several accounts.

1.The care he takes of his chosen people, Psa 147:2. Is Jerusalem to be raised out of small beginnings? Is it to be recovered out of its ruins? In both cases, The Lord builds up Jerusalem. The gospel-church, the Jerusalem that is from above, is of this building. He framed the model of it in his own counsels; he founded it by the preaching of his gospel; he adds to it daily such as shall be saved, and so increases it. He will build it up unto perfection, build it up as high as heaven. Are any of his people outcasts? Have they made themselves so by their own folly? He gathers them by giving them repentance and bringing them again into the communion of saints. Have they been forced out by war, famine, or persecution? He opens a door for their return; many that were missing, and thought to be lost, are brought back, and those that were scattered in the cloudy and dark day are gathered together again.

2.The comforts he has laid up for true penitents, Psa 147:3. They are broken in heart, and wounded, humbled, and troubled, for sin, inwardly pained at the remembrance of it, as a man is that is sorely wounded. Their very hearts are not only pricked, but rent, under the sense of the dishonour they have done to God and the injury they have done to themselves by sin. To those whom God heals with the consolations of his Spirit he speaks peace, assures them that their sins are pardoned and that he is reconciled to them, and so makes them easy, pours the balm of Gilead into the bleeding wounds, and then binds them up, and makes them to rejoice. Those who have had experience of this need not be called upon to praise the Lord; for when he brought them out of the horrible pit, and set their feet upon a rock, he put a new song into their mouths, Psa 40:2, Psa 40:3. And for this let others praise him also.

3.The sovereign dominion he has over the lights of heaven, Psa 147:4, Psa 147:5. The stars are innumerable, many of them being scarcely discernible with the naked eye, and yet he counts them, and knows the exact number of them, for they are all the work of his hands and the instruments of his providence. Their bulk and power are very great; but he calleth them all by their names, which shows his dominion over them and the command he has them at, to make what use of them he pleases. They are his servants, his soldiers; he musters them, he marshals them; they come and go at his bidding, and all their motions are under his direction. He mentions this as one instance of many, to show that great is our Lord and of great power (he can do what he pleases), and of his understanding there is no computation, so that he can contrive every thing for the best. Man's knowledge is soon drained, and you have his utmost length; hitherto his wisdom can reach and no further. But God's knowledge is a depth that can never be fathomed.

4.The pleasure he takes in humbling the proud and exalting those of low degree (Psa 147:6): The Lord lifts up the meek, who abase themselves before him, and whom men trample on; but the wicked, who conduct themselves insolently towards God and scornfully towards all mankind, who lift up themselves in pride and folly, he casteth down to the ground, sometimes by very humbling providences in this world, at furthest in the day when their faces shall be filled with everlasting shame. God proves himself to be God by looking on the proud and abasing them, Job 40:12.

5.The provision he makes for the inferior creatures. Though he is so great as to command the stars, he is so good as not to forget even the fowls, Psa 147:8, Psa 147:9. Observe in what method he feeds man and beast. (1.) He covereth the heaven with clouds, which darken the air and intercept the beams of the sun, and yet in them he prepareth that rain for the earth which is necessary to its fruitfulness. Clouds look melancholy, and yet without them we could have no rain and consequently no fruit. Thus afflictions, for the present, look black, and dark, and unpleasant, and we are in heaviness because of them, as sometimes when the sky is overcast it makes us dull; but they are necessary, for from these clouds of affliction come those showers that make the harvest to yield the peaceable fruits of righteousness (Heb 12:11), which should help to reconcile us to them. Observe the necessary dependence which the earth has upon the heavens, which directs us on earth to depend on God in heaven. All the rain with which the earth is watered is of God's preparing. (2.) By the rain which distils on the earth he makes grass to grow upon the mountains, even the high mountains, which man neither takes care of nor reaps the benefit of. The mountains, which are not watered with the springs and rivers, as the valleys are, are yet watered so that they are not barren. (3.) This grass he gives to the beast for his food, the beast of the mountains which runs wild, which man makes no provision for. And even the young ravens, which, being forsaken by their old ones, cry, are heard by him, and ways are found to feed them, so that they are kept from perishing in the nest.

6.The complacency he takes in his people, Psa 147:10, Psa 147:11. In times when great things are doing, and there are great expectations of the success of them, it concerns us to know (since the issue proceeds from the Lord) whom, and what, God will delight to honour and crown with victory. It is not the strength of armies, but the strength of grace, that God is pleased to own. (1.) Not the strength of armies - not in the cavalry, for he delighteth not in the strength of the horse, the war-horse, noted for his courage (Job 39:19,. etc.) - nor in the infantry, for he taketh no pleasure in the legs of a man; he does not mean the swiftness of them for flight, to quit the field, but the steadiness of them for charging, to stand the ground. If one king, making war with another king, goes to God to pray for success, it will not avail him to plead, "Lord, I have a gallant army, the horse and foot in good order; it is a pity that they should suffer any disgrace;" for that is no argument with God, Psa 20:7. Jehoshaphat's was much better: Lord, we have no might, Ch2 20:12. But, (2.) God is pleased to own the strength of grace. A serious and suitable regard to God is that which is, in the sight of God, of great price in such a case. The Lord accepts and takes pleasure in those that fear him and that hope in his mercy. Observe, [1.] A holy fear of God and hope in God not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of his majesty and a complacency in his goodness, both a believing dread of his wrath and a believing expectation of his favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair; thus must we take our work before us. [2.] We must hope in God's mercy, his general mercy, even when we cannot find a particular promise to stay ourselves upon. A humble confidence in the goodness of God's nature is very pleasing to him, as that which turns to the glory of that attribute in which he most glories. Every man of honour loves to be trusted.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 147
"And gives unto the cattle their food" [Psalm 147:9]. These are the cattle he means, even God's flocks. God defrauds not His flock of their food through men, for whose "service He makes the grass to grow." "And to the young of the ravens that call upon Him." Shall we perchance think this, that the ravens call upon God to give them their food? Think not that the unreasoning creature calls upon God: no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest you think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. Who are "the young of the ravens"? The Israelites used to say that they alone were righteous, because to them the Law had been given: all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks: but did they continue so? Although the ravens themselves, our fathers, did not, yet we, "the young of the ravens," do call upon God. [1 Peter 1:18] ...For "the young of the ravens," who seemed to worship the images of their forefathers, have advanced, and turned to God. And now you hear "the young of the ravens" calling upon the one God. What then? Do you say to "the young of the ravens," "have you left your father?" Plainly I have, says he; for he is a raven who calls not upon God. I, "the young of the raven," do call upon God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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