TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 104:10–18. His four-level outline is real structure in the source text, so it is rendered as structure.
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?
Historical interpretation
Two Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But their doctrine is false. Truth witnesses that God is the eternal fountain of his proper wisdom; and, if the Fountain is eternal, the Wisdom also has to be eternal. For in it were all things made, as David says in the psalm, “In wisdom you have made them all”; and Solomon says, “The Lord by wisdom has formed the earth, by understanding he has established the heavens.” And this Wisdom is the Word, and by him, as John says, “all things were made,” and “without him not one thing was made.”
Doubtless the things that came to be through the Word, these are “founded in wisdom” and what are “founded in wisdom,” these are all made by the Hand and came to be through the Son. And we have proof of this, not from external sources, but from the Scriptures; for God says by Isaiah the prophet, “My hand also has laid the foundation of the earth, and my right hand has spanned the heavens.” And again, “And I will cover you in the shadow of my hand, by which I planted the heaven, and laid the foundations of the earth.” And David, who was taught this and knew that the Lord’s hand was nothing else than wisdom, says in the psalm, “In wisdom you have made them all; the earth is full of your creation.”
Let us, therefore, in the faith of the disciples, converse frequently with our Master. For the world is like the sea to us, my brothers, of which it is written, “This is the great and wide sea, there go the ships; the Leviathan, which you have created to play therein.” We float on this sea, as with the wind, through our own free will, for everyone directs his course according to his will, and either, under the pilotage of the Word, he enters into rest, or, laid hold on by pleasure, he suffers shipwreck and is in peril by storm. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials.
“This great and wide sea, in it there are creeping things without number.” Who can describe the beauty of the fishes therein? Who can describe the greatness of the whales and the nature of the amphibious animals, how they live on the dry land and in the waters? Who can describe the depth and breadth of the sea or the shock of its tumultuous waves? The sea stays within its confines because of him who said, “This far shall you come but no farther, and here shall your proud waves be stilled!” It clearly reveals the decree imposed on it, when running out it leaves on the sands a distinct line marked by its waves, as though to signify to those who see it that it has not transgressed its appointed bounds.
This world is an example of the workings of God, because, while we observe the work, the Worker is brought before us. The arts may be considered in various aspects. There are those that are practical. These relate to the movement of the body or to the sound of the voice. When the movement or the sound has passed away, there is nothing that survives or remains for the spectators or the hearers. Other arts are theoretical. These display the vigor of the mind. There are other arts of such a nature that, even when the processes of operation cease, the handiwork remains visible. As an example of this we have buildings or woven material that, even when the craftsman is silent, still exhibit his skill, so that testimony is presented of the craftsman’s own work. In a similar way, this work is a distinctive mark of divine majesty from which the wisdom of God is made manifest. On beholding this, raising the eyes of his mind at the same time to the things invisible, the psalmist says, “How great are your works, O Lord; you have made all things in wisdom.”
Consider that the sun, the moon and the stars, the lights of the sky which, though they shine with brilliant splendor, are yet creatures, and, whether they rise or fall in their daily performance of duty, they serve the will of the eternal Creator, bringing forth the beauty with which they are clothed and shining by day and by night. How often is the sun covered by clouds or taken from the gaze of the earth when the ray of its light is dispelled in the sky or an eclipse occurs, and as Scripture says: “The moon knows its going down.” It knows when it should shine in full light or weakened light. The stars, which are engaged in service to this world’s advantage, disappear when they are covered by clouds, not willingly, surely, but in hope, because they hope for gratitude for their labor from him who made them subject [to him]. Thus, they persevere for his sake, that is, for his will.
Then, even if anger boils up, it is easily cooled. If passion flares forth, the flames are readily quenched. If envy consumes us, it is not difficult to drive it away. The same thing happens that the prophet says happens when the sun rises. What did he say? “You made the darkness, and it was night. In it all the wild beasts of the forest will go forth, even young lions roaring for prey and to seek meat for themselves from God. The sun arose, and they were gathered together and shall lie down in their dens.” At sunrise, then, every wild beast is driven off and slinks away to its lair. So, too, when a prayer, like a ray of the sun, arises from our tongue and comes forth from our mouth, our mind is enlightened, all the savage passions that destroy our reason slink away and flee to their own lairs, if only our prayer is diligent, if only it comes from a watchful soul and sober mind. Should the devil be on hand when we pray, he is driven off; should a demon be there, he slinks away.
What then follows? "The loftiest hills are for the stags" [Psalm 104:18]. The stags are mighty, spiritual, passing in their course over all the thorny places of the thickets and woods. "He makes my feet like harts' feet, and sets me up on high." Let them hold to the lofty hills, the lofty commandments of God; let them think on sublime subjects, let them hold those which stand forth most in the Scriptures, let them be justified in the highest: for those loftiest hills are for the stags. What of the humble beasts? What of the hare? What of the hedgehog? The hare is a small and weak animal: the hedgehog is also prickly: the one is a timid animal, the other is covered with prickles. What do the prickles signify, except sinners? He who sins daily, although not great sins, is covered over with the smallest prickles. In his timidity he is a hare: in his being covered with the minutest sins, he is a hedgehog: and he cannot hold those lofty and perfect commandments. For "the loftiest hills are for the stags." What then? Do these perish? No. For so "is the rock the refuge for the hedgehogs and the hares." For the Lord is a refuge for the poor. Place that rock upon the land, it is a refuge for hedgehogs, and for hares: place it on the sea, it is the home of the coot. Everywhere the rock is useful. Even in the hills it is useful: for the hills without the rock's foundation would fall into the deep....
And so by the illumination of God himself he mounts to that manifold knowledge of him and begins to be nourished on more sublime and still more sacred mysteries, in accordance with these words of the prophet: “The high hills are a refuge for the stags, the rocks for the hedgehogs,” which is fairly applied in the sense we have given, because whoever continues in simplicity and innocence is not harmful or offensive to any one, but being content with his own simple condition endeavors simply to defend himself from being harmed by his foes and becomes a sort of spiritual hedgehog, protected by the continual shield of that rock of the gospel. That is, while he is sheltered by the recollection of the Lord’s passion and by ceaseless meditation on the verse given above, he escapes the snares of his enemies. And of these spiritual hedgehogs we read in Proverbs as follows: “And the hedgehogs are a feeble folk, who have made their homes in the rocks.”
As you know, that psalm [104 (103 LXX)] contains the words “The sun knows the hour of its setting. You bring darkness, and it is night.” What person, though unlettered, does not understand and know that when the sun reaches its setting, immediately night and darkness appear? Why, then, was it necessary for the prophet to say what is evidently understood by everyone? Likewise what follows: “Then all the beasts of the forest roam about. Young lions roar for the prey and seek their food from God.” Can there be found anyone who does not know this? Truly, it is known to everyone that when night comes all the beasts roam about everywhere. Since, as you see, we ought not receive this according to the letter, listen attentively, as is your custom, to their spiritual significance.Now what the psalmist said, “The sun knows the hour of its setting,” is not to be taken concerning the sun but with regard to him of whom the prophet says, “For those who fear your name there will arise the sun of justice with its healing rays.” Of him we read in Solomon that the wicked will say, “The sun did not rise for us.” Therefore, Christ is the true sun of justice. He knew his setting when he yielded to his passion for our salvation; for when he was crucified, night and darkness took hold of the souls of his disciples. Truly, brothers, how was there not darkness in those who did not believe Christ was risen from the dead? Finally, when the women reported that they had seen the Lord, “this talk seemed to the apostles to be nonsense, and they did not believe the women.” Moreover, on another occasion the two disciples spoke thus to the Lord who was talking to them: “But we were hoping that it was he who should redeem Israel.” When the apostles spoke these words, then was fulfilled those others: “The sun knows the hour of its setting. You bring darkness, and it is night.”
After this the prophet added the words “The sea also, great and wide, in which are schools without number of living things.” The sea is understood as the world, which is full of storms and dangerous waves, even full of bitterness and saltiness. It also has quite large fish that do not cease to devour the smaller ones. There are numberless creeping things, so-called because they creep over the earth. For this reason carnal people and those who are too fond of the world, because they think only of the present life and continuously apply themselves to its pursuits out of love for it, are not unfittingly called creeping things. Furthermore, the words “The sea also, great and wide, where ships move about” are not to be understood relative to the ships of wood that are carried over the sea by the force of the wind but to the catholic church. While the latter desires to reach the port of paradise by holy, just works, it is beaten by many waves of tribulation and the winds of various storms. Moreover, although it is tossed by the violent beating of the winds, it is so well directed by the oars of holy discipline, so well driven by the breath of the Holy Spirit, that it is carried to eternal life by the Festal very adversities that oppose it. In this sea there is also that dragon of which it is written: “This sea dragon that you formed to make sport of it.” That dragon is understood as the devil. He is apt to play in the wicked in such a way that not only does he persuade them to sin but, using them as his ministers, he does not cease to persecute even those who are holy and just. This dragon was made a good angel by God, but since he exalted himself against God by pride and fell from that happy angelic state, deceiving himself by pride, through God’s hidden but just judgment he is permitted to deceive with his cunning careless people.
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Summary
Psalms 104:18 beautifully illustrates God's meticulous wisdom and benevolent provision for all His creation, specifically highlighting how He has designed and provided perfectly suited habitats for diverse forms of life. This verse serves as a profound testament to the Creator's intricate care, demonstrating that even the seemingly wild and untamed corners of the earth are precisely ordered and sustained by divine design, ensuring refuge and sustenance for creatures like the wild goats and conies in their natural, rugged environments.
Context
Literary Context
Psalms 104 is a magnificent hymn of praise, often referred to as a "creation psalm," that systematically extols God's power, wisdom, and ongoing sustenance of the natural world. It parallels the creation account in Genesis 1, moving from the cosmic (God's garment of light, the heavens, the waters) to the terrestrial (earth's foundations, springs, trees, and their inhabitants). Verse 18 is situated within a section (verses 10-18) that focuses on God's provision of water and vegetation for all living things—from wild donkeys to birds and trees—culminating in the specific provision of refuge for mountain-dwelling creatures. This progression emphasizes God's comprehensive and detailed care for every aspect of His creation, from the grandest to the most minute, showcasing a divine order that ensures the flourishing of all life.
Historical & Cultural Context
The psalmist, likely an Israelite living in a land of diverse topography, would have been intimately familiar with the rugged landscapes of the Judean wilderness, the mountains of Galilee, and the rocky regions bordering the Dead Sea. These areas were home to the wild goats (ibex) and conies (hyrax), creatures known for their agility and ability to thrive in challenging, elevated terrain. The imagery of "high hills" and "rocks" as "refuge" would resonate deeply with a people who often sought literal refuge in such natural fortresses during times of conflict or danger, making the divine provision for animals a powerful metaphor for God's protection over His people. The keen observation of animal behavior and habitat was a common theme in ancient Near Eastern wisdom literature, often used to illustrate divine order and wisdom, reflecting a pervasive understanding of creation's intricate design.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 104 and biblical theology. Firstly, it underscores Divine Provision and Sustenance, showcasing God's active and ongoing role in maintaining the life He created, not merely initiating it. He provides not just food and water, but also suitable and safe dwelling places. Secondly, it highlights God's Wisdom in Creation, demonstrating an intelligent design where each creature is perfectly adapted to its environment, reflecting the Creator's profound foresight and meticulous attention to detail, as seen in the intricate balance of the natural world described in Proverbs 3:19. Thirdly, the concept of "refuge" points to Security and Protection, portraying God as the ultimate provider of safety for all life, mirroring His role as a fortress and deliverer for His people, a theme echoed throughout the Psalms, emphasizing His unwavering faithfulness.
Exposition and Analysis
Key Word Analysis
From the root meaning "to trust" or "to flee for protection," this word signifies a shelter or a place of safety. Here, it highlights God's active provision of secure dwelling places for His creatures. It conveys not merely a physical location but an assurance of protection and trust, emphasizing divine care that extends to providing security.
This term specifically refers to the ibex (Capra ibex nubiana), an agile wild goat renowned for its ability to climb and dwell in extremely steep, high-altitude, and rocky mountainous regions. The psalmist's choice of this animal underscores the perfect match between creature and habitat, emphasizing God's precise design in providing the "high hills" as an ideal, secure refuge perfectly suited to their nature and needs.
This word denotes the hyrax or rock badger (Procavia capensis), a small, herbivorous mammal known for its habit of dwelling in colonies within rock crevices, caves, and cliff faces, where they find safety from predators. Their mention alongside the ibex further emphasizes God's provision of specific, secure dwelling places even for smaller, seemingly vulnerable creatures, making the "rocks" their natural fortress. This illustrates the comprehensive nature of God's care, extending to creatures of all sizes.
Verse Breakdown
"The high hills [are] a refuge for the wild goats"
This clause establishes the first part of God's specific and tailored provision. The "high hills" (הָרִים הַגְּבֹהִים, harim hag'vohim') are not merely elevated land but rugged, often inaccessible mountainous regions, characterized by their loftiness (H1364 gâbôahh) and mountainous terrain (H2022 har). For the ibex (H3277 yâʻêl), these formidable heights are not an obstacle but a divinely appointed "refuge" (H4268 machăçeh), a place of safety and protection from predators and harsh elements. This highlights God's intentional design, where the very challenges of the landscape become the means of security for these creatures, perfectly adapted to their environment.
"[and] the rocks for the conies"
This second clause completes the parallel structure, reinforcing the theme of specific, tailored provision across different scales of creation. The "rocks" (סְלָעִים, s'la'im', H5553 çelaʻ) refer to craggy cliffs, boulders, and rocky outcrops, which serve as the ideal "refuge" for the smaller, less agile hyraxes (H8227 shâphân). Their ability to hide and nest within the intricate network of rock crevices ensures their survival. The conjunction "and" links these two distinct yet complementary examples, underscoring the comprehensive and detailed nature of God's care, providing a secure dwelling for every creature according to its specific needs.
Literary Devices
The verse employs several powerful literary devices that enhance its meaning and impact. Parallelism is prominently featured in the two balanced clauses, "The high hills [are] a refuge for the wild goats; [and] the rocks for the conies." This synonymous parallelism reinforces the central message of divine provision and refuge, using different yet complementary examples to convey the same truth of God's meticulous care. Metonymy is subtly present as "high hills" and "rocks" stand for the entire mountainous, craggy environment that provides shelter. The choice of specific, well-known animals (ibex and hyrax) that perfectly embody the concept of finding refuge in their respective environments also functions as Synecdoche, where these particular creatures represent all of creation that finds its appropriate dwelling and safety through God's design. The verse's concise and evocative imagery also contributes to its Poetic Economy, conveying profound theological truths with minimal words, inviting the reader to marvel at the wisdom embedded in creation.
Theological and Thematic Connections
Psalms 104:18 profoundly underscores the biblical doctrine of God's meticulous providence, extending His benevolent care not only to humanity but to all living creatures. It reveals a Creator who is intimately involved in the details of His creation, designing specific environments to perfectly suit the needs of the animals inhabiting them. This verse serves as a powerful reminder that God's wisdom is not only evident in the grand cosmic order but also in the intricate, often unseen, provisions for the smallest and wildest of His creatures, assuring their survival and flourishing within their designated habitats. It invites us to recognize and marvel at the divine order and intentionality woven into the fabric of the natural world, fostering a deeper appreciation for the Creator's ongoing, active care for all life.
Reflection and Application
This verse, though seemingly focused on wild animals, offers profound spiritual lessons for human beings. If God so meticulously provides for the wild goats and conies, ensuring their safety and sustenance in their challenging habitats, how much more does He care for humanity, made in His image and likeness? It serves as a powerful antidote to anxiety and fear, inviting us to trust in God's unfailing provision and protection in our own lives. Just as He designed perfect refuges for these creatures, He is our ultimate refuge and strength, a very present help in trouble. This should inspire a deep sense of gratitude and wonder for the Creator's wisdom and benevolence, encouraging us to look at the natural world not just as a collection of resources, but as a vibrant testament to God's ongoing, active care. It challenges us to cultivate a similar attentiveness and care for the world around us, recognizing its divine origin and purpose, and to find our ultimate security in the One who sustains all things.
Questions for Reflection
FAQ
What are "conies" and why are they mentioned with "wild goats"?
The "conies" in the King James Version refer to the hyrax (Hebrew: shâphân), a small, rabbit-like mammal native to the Middle East and Africa. Despite their appearance, they are not rodents but are more closely related to elephants. They are known for living in rocky crevices and cliffs, where they find safety and shelter. They are mentioned alongside "wild goats" (specifically, the ibex, Hebrew: yâʻêl) to illustrate God's comprehensive and tailored provision for different creatures within their specific, often rugged, habitats. Both animals are perfectly adapted to finding refuge in mountainous, rocky terrain, highlighting God's wisdom in designing both the creatures and their environments. Proverbs 30:26 also points to the hyrax's wisdom in seeking safety in the rocks.
How does this verse relate to God's care for humans?
This verse, by demonstrating God's meticulous and specific provision for wild animals, serves as an a fortiori argument for His care for humanity. If God provides such intricate refuge and sustenance for creatures that do not worry or toil, how much more will He provide for human beings, who are made in His image and are the pinnacle of His creation? Jesus Himself uses a similar argument in the New Testament, pointing to God's care for the birds of the air and the lilies of the field to encourage His disciples not to worry about their lives (Matthew 6:26-30). The psalmist's observation of God's universal providence assures us that our heavenly Father knows our needs and provides for us, both physically and spiritually, acting as our ultimate refuge and strength (Psalm 46:1).
Christ-Centered Fulfillment
While Psalms 104:18 celebrates God's providential care in creation, its ultimate fulfillment and deepest meaning are found in Christ. The wisdom and meticulous design evident in providing refuge for wild goats and conies point to the infinitely greater wisdom and provision embodied in Jesus Christ. He is not merely the one through whom all things were created (Colossians 1:16), but also the one who sustains all things by the word of His power (Hebrews 1:3). Just as the high hills and rocks offer a physical refuge, Christ Himself is the spiritual refuge for all who are lost and without a home. He declared, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). He is the ultimate "rock" upon whom His church is built (Matthew 16:18), offering an eternal, unshakeable sanctuary that far surpasses any earthly dwelling. Through His atoning work, He provides not just physical sustenance, but spiritual life and eternal security, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29), offering a refuge from the judgment to come and a dwelling place in the very presence of God.