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The sun ariseth, they gather themselves together, and lay them down in their dens.
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Commentary on Psalms 104 verses 19–30
19 ¶ He appointed the moon for seasons: the sun knoweth his going down.
20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.
21 The young lions roar after their prey, and seek their meat from God.
22 The sun ariseth, they gather themselves together, and lay them down in their dens.
23 Man goeth forth unto his work and to his labour until the evening.
24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.
26 There go the ships: there is that leviathan, whom thou hast made to play therein.
27 These wait all upon thee; that thou mayest give them their meat in due season.
28 That thou givest them they gather: thou openest thine hand, they are filled with good.
29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
We are here taught to praise and magnify God,
I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (Psa 104:19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (Psa 104:20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Gen 9:2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job 24:15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (Psa 104:22, Psa 104:23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work.
II. For the replenishing of the ocean (Psa 104:25, Psa 104:26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation (there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen 1:21) and is here called the leviathan, as Job 41:1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear, Job 41:29.
III. For the seasonable and plentiful provision which is made for all the creatures, Psa 104:27, Psa 104:28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with - they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot.
IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (Psa 104:29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Psa 30:7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (Psa 104:30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one.
In the midst of this discourse the psalmist breaks out into wonder at the works of God (Psa 104:24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–30. Public domain.
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Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.6.19
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.”
Athanasius of AlexandriaAD 373
DEFENSE OF THE NICENE DEFINITION 4:17
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.”
Athanasius of AlexandriaAD 373
FESTAL LETTERS 19:7
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.
Cyril of JerusalemAD 386
Catechetical Lecture 9:11
“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.
Ambrose of MilanAD 397
The Six Days of Creation 1:5.17
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.”
Ambrose of MilanAD 397
LETTER 51
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.
John ChrysostomAD 407
AGAINST THE ANOMOEANS 7:59
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.
Augustine of HippoAD 430
Exposition on Psalm 104
"The Sun has arisen, and they get them away together, and lay them down in their dens" [Psalm 104:22]. More and more as the Sun rises, so that Christ is recognised by the round world, and glorified therein, do the lion's whelps get them away together; those devils recede from the persecution of the Church, who instigated men to persecute the house of God, by working in the sons of unbelief. [Ephesians 2:2] Now that none of them dares persecute the Church, "the Sun has arisen, and they get them away together." And where are they? "And they lay them down in their dens." Their dens are the hearts of the unbelieving. How many carry lions crouching in their hearts? They burst not forth thence, they make no assault upon the pilgrim Jerusalem. Wherefore do they not so? Because the Sun is already risen, and is shining over the whole world.
John CassianAD 435
Conference 10:11
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.”
Caesarius of ArlesAD 542
SERMON 136:2-3
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.”
Caesarius of ArlesAD 542
SERMON 136:6
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.
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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SUMMARY
Psalms 104:22 masterfully depicts the divinely orchestrated transition from night to day within the animal kingdom, particularly focusing on nocturnal creatures. As the sun ascends, these animals, having completed their nocturnal activities and hunts, instinctively retreat to their secure dwelling places for rest. This verse profoundly underscores God's meticulous design and ongoing providence, revealing His infinite wisdom in establishing and maintaining the precise rhythms and boundaries that govern all life within His magnificent creation.
CONTEXT
Literary Context: Psalm 104 stands as a magnificent hymn of creation, widely recognized as a poetic parallel to the foundational creation account in Genesis 1. The psalm systematically praises God as the sovereign Creator and Sustainer of the cosmos, progressing from the heavens and earth (Psalm 104:1-9) to the provision of water and vegetation (Psalm 104:10-18), and then to the intricate life cycles of animals and humans (Psalm 104:19-23). Verse 22 specifically follows Psalm 104:20-21, which describes the emergence of wild animals, notably young lions, under the cover of night to seek their prey and "meat from God." Thus, verse 22 marks the divinely appointed conclusion of their nocturnal activity, setting the stage for the dawn and the commencement of human labor as described in Psalm 104:23. This precise sequence highlights an orderly, interdependent creation governed by God's unwavering wisdom.
Historical & Cultural Context: In the ancient Near East, the sun's rising was more than a mere natural phenomenon; it was often perceived as a powerful, even divine, signal marking the beginning of a new cycle of activity. However, the psalmist, in direct contrast to pagan cosmologies that frequently deified natural forces or depicted chaotic struggles, unequivocally attributes this cosmic order directly to Yahweh, the one true God. The understanding of distinct periods for different creatures—night for predators, day for humans and other animals—reflects a keen observation of the natural world, interpreted through a profound theological lens. This orderly transition ensured the safety and flourishing of various life forms, demonstrating God's comprehensive and benevolent rule over His creation, providing for all creatures according to their needs and appointed times.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 104 and the broader biblical narrative. Firstly, it emphasizes Divine Order and Providence, showcasing God's meticulous design in governing the natural world. He has appointed specific times for different creatures to be active, ensuring harmony and balance within the ecosystem, as seen in the transition from the lions' nocturnal hunt to their retreat at dawn. Secondly, it highlights the Rhythm of Creation, underscoring the cyclical nature of life and the distinct roles of day and night. The sun's rising is not just a physical event but a divinely ordained signal for a shift in activity, demonstrating God's continuous care and provision for all creatures, from the great sea creatures of Psalm 104:26 to the smallest birds. Lastly, the verse subtly points to God's Sustenance, as the orderly retreat of nocturnal animals at dawn allows other creatures, including humans, to safely inhabit the day. This intricate, divinely managed transition underscores God's wisdom in sustaining all life through established, reliable patterns, ensuring that "He gives food to the hungry" as mentioned in Psalm 146:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Ariseth (Hebrew, zârach', H2224): This primitive root (H2224) means to "irradiate" or "shoot forth beams," signifying the sun's active emergence and rising. Its use here is profound, implying an intentional, divinely appointed signal, a celestial clock set by God Himself, initiating a shift in the created order and dictating the behavior of His creatures. It marks the beginning of a new phase, signifying the end of the nocturnal dominion.
Gather themselves together (Hebrew, ʼâçaph', H622): This primitive root (H622) means "to gather for any purpose," "to collect," or "to withdraw." Here, it vividly describes the animals' collective and purposeful movement to retreat. It suggests an instinctive, perhaps even communal, response to the rising sun, indicating an orderly, coordinated behavior that is an integral part of the divine design for their daily rhythm.
Dens (Hebrew, mᵉʻôwnâh', H4585): This noun (H4585) refers to an "abode," "lair," or "dwelling place," specifically associated with wild animals like lions. It denotes a place of shelter, security, and rest. The retreat to their "dens" signifies the conclusion of their active period and the beginning of their time of repose and safety, highlighting God's provision of specific, appropriate habitats where each creature can find refuge and recuperate, awaiting the next cycle of activity.
Verse Breakdown
"The sun ariseth": This opening clause establishes the pivotal moment of transition. The rising of the sun is presented not as a passive occurrence but as the divinely ordained catalyst that signals the end of the night's activities for nocturnal animals. It is a consistent, powerful marker in God's ordered creation, initiating a fundamental shift in the natural rhythm of life.
"they gather themselves together": This refers to the nocturnal animals, particularly those mentioned in the preceding verses (e.g., young lions). Upon the sun's ascent, they instinctively begin to collect themselves, indicating a unified and purposeful movement. This gathering signifies a deliberate withdrawal from their hunting grounds and a preparation for rest, demonstrating an innate, divinely programmed response to the changing light.
"and lay them down in their dens": This final clause describes the culmination of their retreat. The animals settle into their secure dwelling places, signifying the complete cessation of their active period and the commencement of their rest. Their "dens" are depicted as places of safety and recuperation, provided by God as part of His comprehensive care for His creatures, allowing them to conserve energy and find refuge until the next cycle of night.
Literary Devices
Psalm 104:22 skillfully employs several literary devices to enhance its message of divine order and provision. Personification is subtly present in "The sun ariseth," where the sun is depicted not merely as an inanimate celestial body but as an active agent, almost a signal-giver, initiating the animals' retreat. This imbues the natural phenomenon with a profound sense of divine intentionality. The verse also relies heavily on Contrast, drawing a clear distinction between the nocturnal activities described in Psalm 104:20-21 (hunting, seeking prey) and the daytime behavior of retreat and rest. This sharp juxtaposition highlights the precise, complementary nature of God's design for day and night. Furthermore, the verse utilizes vivid Imagery, painting a clear and evocative picture of the dawn scene: the sun ascending, animals moving collectively, and finally settling into their hidden lairs. This imagery appeals directly to the reader's senses, making the divine order tangible and observable, fostering a deeper appreciation for the Creator's unwavering wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 104:22 powerfully articulates God's meticulous governance over His creation, extending His sovereign rule even to the daily rhythms of the animal kingdom. It profoundly underscores the theme of divine providence, demonstrating that God not only brought creation into being but actively sustains it through established, reliable patterns. The transition from night to day, and the corresponding shift in animal behavior, is not random but a testament to God's infinite wisdom in ordering the cosmos. This divine order ensures balance, provision, and the flourishing of all life, reflecting a Creator who is intimately involved in the details of His world, providing for every creature in its appointed time and place.
REFLECTION AND APPLICATION
Psalms 104:22 invites us to pause and marvel at the intricate wisdom of God embedded in the natural world. Just as God orchestrates the daily cycles for wild animals, ensuring their provision, activity, and rest, so too does He govern the times and seasons of our lives. This verse encourages a profound trust in God's consistent care and comprehensive providence, reminding us that if He attends to the needs of lions and birds, He will surely attend to His human children, who are of far greater value. It calls us to observe and appreciate the natural rhythms of life, recognizing God's hand in everything from the rising sun to the resting animals, fostering a deeper sense of awe and worship for our Creator. Furthermore, it subtly reminds us of the importance of rest and boundaries in our own lives. Just as animals have their appointed times for activity and repose, so too should we recognize the divine wisdom in rhythms of work and rest, finding peace in the knowledge that God sustains us through both.
Questions for Reflection
FAQ
What does "they" refer to in this verse?
Answer: The pronoun "they" in Psalms 104:22 refers to the nocturnal wild animals, particularly the "young lions" mentioned in the preceding verse, Psalm 104:21. These are the creatures that emerge under the cover of night to hunt for their food. As the sun rises, their period of activity ends, and they retreat to their dens, making way for the daytime activities of other creatures, including humans, as described in Psalm 104:23.
How does this verse relate to human activity?
Answer: While Psalms 104:22 focuses specifically on the animal kingdom, it sets the immediate stage for human activity. Psalm 104:23 directly follows, stating, "Man goes forth to his work and to his labor until the evening." This juxtaposition highlights God's orderly design for the entire created world: distinct times for different creatures and their purposes. The retreat of nocturnal animals at dawn ensures a safe environment for human labor and daytime life, underscoring God's comprehensive and wise provision for all inhabitants of the earth.
CHRIST-CENTERED FULFILLMENT
Psalms 104:22, with its vivid depiction of God's meticulous ordering of creation and His providential care for all living things, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is not only the divine agent through whom "all things were created, in heaven and on earth, visible and invisible" as stated in Colossians 1:16, but also the one who "upholds the universe by the word of his power" according to Hebrews 1:3. The very sun that "ariseth" is a testament to His sustaining power, for "in him all things hold together" (Colossians 1:17). The divine order and provision for the animals, ensuring their rest in their dens, foreshadows the ultimate rest and security found in Christ. He invites all who are weary and burdened to come to Him, promising, "I will give you rest" in Matthew 11:28. Just as the animals find their appointed place of refuge, believers find their ultimate "den" of peace and safety in the finished work of Christ, who provides for their deepest needs and secures their eternal dwelling. This psalm's celebration of creation's rhythms ultimately points to the Creator made flesh, through whom all creation is sustained and redeemed, leading to a new heavens and new earth where perfect order and eternal rest will prevail (Revelation 21:1).