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 104:31–35. His three-level outline is real structure in the source text, so it is rendered as structure.
The psalmist concludes this meditation with speaking,
I.Praise to God, which is chiefly intended in the psalm.
1.He is to be praised,
(1.)As a great God, and a God of matchless perfection: The glory of the Lord shall endure for ever, Psa 104:31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness.
(2.)As a gracious God: The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he saw every thing that he had made, and behold it was very good, and rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his gifts and callings are without repentance.
(3.)As a God of almighty power (Psa 104:32): He looks on the earth, and it trembles, as unable to bear his frowns - trembles, as Sinai did, at the presence of the Lord. He touches the hills, and they smoke. The volcanoes, or burning mountains, such as Aetna, are emblems of the power of God's wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm? Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner take pleasure in those that fear him and that tremble at his word.
2.The psalmist will himself be much in praising him (Psa 104:33): "I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as my God, a God in covenant with me, and this not now only, but as long as I live, and while I have my being." Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company.
II.Joy to himself (Psa 104:34):
My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: "I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will rejoice in the Lord always and in him only." All my joys shall centre in him, and in him they shall be full.
III.Terror to the wicked (Psa 104:35): Let the sinners be consumed out of the earth; and let the wicked be no more.
1.Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty.
2.Those that rebel against the light of such convincing evidence of God's being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out.
3.Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: "While sinners are consumed out of the earth, let my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When the wicked are no more I hope to be praising God world without end; and therefore, Praise you the Lord; let all about me join with me in praising God. Hallelujah; sing praise to Jehovah." This is the first time that we meet with Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New Testament Babylon is consumed, this is the burden of the song, Hallelujah, Rev 19:1, Rev 19:3, Rev 19:4, Rev 19:6.
Historical interpretation
Historical Reception
4 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.
Thus then, being before instructed and taught, they [the people of Israel] learned not to do service to any one but the Lord. They began to know how long the shadow would last and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, or the ram of the flock or the he-goat, but all these things should be fulfilled in a purely spiritual manner and by constant prayer and upright conversation, with godly words; as David sings, “May my meditation be pleasing to him. Let my prayer be set forth before you as incense, and the lifting up of my hands as the evening sacrifice.” The Spirit also, who is in him, commands, saying, “Offer to God the sacrifice of praise, and pay to the Lord your vows. Offer the sacrifice of righteousness, and put your trust in the Lord.”
Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God. For proof of this, listen to the words of the inspired author: “Let my meditation be pleasing to God,” that is, may my words seem acceptable to God. I mean, he is able to offer help before we ask for it, isn’t he? Still, he wants so as to take occasion from us for daily bestowing on us providential care from himself. Accordingly, whether we have our requests granted or not, let us persist in asking, and render thanks not only when we gain what we ask but also when we do not. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks.
If God does not punish the sinner, what about the prophecy, "If the just person scarcely will be saved, where will the impious and the sinner appear?" And elsewhere: "Truly the wicked shall perish"; and again: "Let sinners be consumed out of the earth, and the unjust, so that they be no more"; and finally: "As smoke vanishes, so let them vanish away: as wax melts before the fire, so let the wicked perish at the presence of God." In these passages it is not so much the incredulous and the unfaithful whom I hear condemned, but the sinners. In a certain passage I read that our Savior said, "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven; but he who does the will of my Father who is in heaven." Yet, those people believed in Christ and even called him Lord. Nevertheless, on that account alone the gate of the heavenly kingdom is not opened to them, because by their deeds they deny him whom they praise with their lips. Moreover, the apostle asserts that God is denied by deeds no less than by words: "They profess to know God, but by their works they disown him." And the Lord himself says in the Gospel, "Many will say to me in that day, 'Lord, Lord, did we not prophesy in your name, and cast out devils in your name and work many miracles in your name?' And then I will declare to them, 'I never knew you. Depart from me, all you workers of iniquity.' " It is related that they were so strong in their faith that they worked miracles in the name of the Lord; nevertheless, their faith will not profit them, because they have not performed works of justice. So, if faith alone suffices, why are they eternally confined with the minions of Satan in the flames of hell, since they are condemned not because of unbelief but because they did nothing good, as is written: "And the king will say to those on his left hand, 'Depart from me, accursed ones, into the everlasting fire that my Father prepared for the devil and his angels. For I was hungry, and you did not give me to eat,' " etc.? He did not say "because you have not believed in me." Hence, we may conclude that they were condemned for lack of good works, not because of unbelief.
"Let the sinners be consumed out of the earth" [Psalm 104:35]. He seems angry! O holy soul, which here does sing and groan! Would that our soul were with that very soul! Would that it were coupled with it, associated, conjoined with it! It shall behold also His loving-kindness when he is angry. For who but he who is filled with charity, understands this? Thou tremblest, because he curses. And who does curse? A saint. Without doubt he is listened to. But it is said unto the saints, "Bless, and curse not." [Romans 12:14] What is then the sense of the words, "Let the sinners be consumed out of the earth"? Let them utterly be consumed; let their spirit be taken away, that He may send forth His own Spirit, and they may be restored. "And the ungodly, so that they be no more." In what that they be no more, save as wicked men? Let them therefore be justified, that they may no longer be ungodly. The Psalmist saw this, and was filled with joy, and repeats the first verse of the Psalm: "Bless thou the Lord, O my soul." Let our soul bless the Lord, brethren, since He has deigned to give unto us both understanding and the power of language, and unto you attention and earnestness in hearing. Let each, as he can recall to mind what he has heard, by mutual conversation stir up the food you have received, ruminate on what you have heard, let it not descend in you into the bowels of forgetfulness. Let the treasure to be desired [Proverbs 21:20] rest upon your lips. These matters have been sought out and discovered with great labour, with great labour have they been announced and discoursed of; may our toil be fruitful unto you, and may our soul bless the Lord.
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Summary
This verse concludes a magnificent hymn of creation and divine providence with a striking juxtaposition: a fervent prayer for the eradication of the wicked from the earth, immediately followed by an emphatic, personal, and communal call to bless and praise the Lord. It encapsulates the psalmist's deep longing for God's ultimate justice to prevail in a world marred by sin, while simultaneously redirecting focus to the unceasing worship due to the sovereign Creator and Sustainer of all things. It serves as a powerful reminder that even in the face of persistent evil, the believer's ultimate response and hope remain anchored in the adoration of God, anticipating a future where His glory is fully manifest and unhindered.
Context
Literary Context
Psalm 104 is a grand hymn of praise, celebrating Yahweh as the majestic Creator and Sustainer of the cosmos, often paralleled with the creation account in Genesis 1. It meticulously details God's work from the heavens and light in verses 1-4, to the earth's foundations and waters in verses 5-9, and His abundant provision for all living creatures—from springs and trees to wild animals and humans—in verses 10-23. The psalm then marvels at the sea and its inhabitants in verses 24-26, before culminating in a reflection on God's sovereign control over life and death in verses 27-30. The psalmist expresses a desire for God's glory to endure forever and for Him to rejoice in His works in verses 31-34. Verse 35, therefore, serves as an abrupt but impactful shift, introducing the problem of human wickedness into this otherwise pristine picture of divine order, before resolving the tension with a renewed call to worship. It acts as a concluding doxology, not just for Psalm 104, but also anticipating the "Hallelujah Psalms" that follow in the Psalter.
Historical & Cultural Context
Composed likely during a period when the people of Israel faced internal or external threats from those who disregarded God's law, this psalm reflects a common Old Testament tension between the ideal of God's righteous rule and the reality of human sin and injustice. The psalmist, living within a covenant community, understood God as both the benevolent Creator who provides for all creation and the righteous Judge who will ultimately deal with evil. The concept of "sinners" and "wicked" refers not merely to those who commit isolated acts of wrongdoing, but to those whose lives are characterized by persistent rebellion against God and His established order, often oppressing the righteous. The desire for their removal is not a personal vendetta but an expression of longing for the restoration of divine justice and the full manifestation of God's kingdom on earth, where His praise can be unhindered. This reflects a worldview where the well-being of the cosmos is intrinsically linked to the moral order established by God, and the presence of the wicked is seen as a blight upon His good creation.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 104 and the broader Psalter. Firstly, it underscores Divine Justice and Sovereignty. While God's benevolence is celebrated throughout the psalm, verse 35 reminds us that His rule also entails judgment against those who persistently oppose His will, affirming His ultimate control over the fate of humanity and creation. This aligns with the broader biblical narrative of God's righteous governance, as seen in passages like Psalm 37. Secondly, the verse highlights Unceasing Worship and the Priority of Praise. Despite the presence of evil, the psalmist's ultimate response is not despair but a renewed commitment to worship. The concluding "Praise ye the LORD" (Hallelujah) serves as a powerful testament to the enduring call to praise God, regardless of circumstances, a theme that reverberates throughout the entire book of Psalms, especially in the final "Hallelujah Psalms" from Psalm 146 to Psalm 150. Finally, it touches upon the theme of The Purity of Creation and the Removal of Corruption. The psalmist's vision of a world where God's glory endures and He rejoices in His works naturally leads to a desire for the removal of elements that corrupt or oppose that divine order, anticipating a future state of perfect harmony and righteousness.
Exposition and Analysis
Key Word Analysis
This verb signifies "to be finished," "to be completed," "to come to an end," or "to be utterly destroyed." In this context, it implies a definitive and thorough removal or eradication of the wicked, not merely a temporary setback or a partial diminution. It speaks to the finality of divine judgment against persistent rebellion, ensuring that evil no longer corrupts the earth and that God's righteous order can be fully established.
The imperative "Bless thou" (from bârak) means to "kneel," "to praise," "to adore," or "to give thanks." When directed towards God (H3068, Yᵉhôvâh), it denotes an act of reverential homage and grateful acknowledgment of His majesty, goodness, and power. It is a deep, heartfelt expression of worship, stemming from the innermost being, acknowledging God's inherent worthiness and supreme authority.
This iconic phrase, "Hallelujah," is a compound of Hallelu (the imperative plural of hâlal, meaning "to praise," "to boast," "to shine," or "to make a show") and Yah (H3050, Yâhh, a shortened, poetic form of Yahweh, God's personal covenant name). It is a universal, communal call to praise Yahweh, inviting all to join in exalting the one true God. Its appearance here is significant as the first instance of "Hallelujah" in the Psalter, setting the stage for its frequent and climactic use in the concluding psalms.
Verse Breakdown
"Let the sinners be consumed out of the earth"
This clause expresses a strong imprecatory desire for divine justice. "Sinners" (Hebrew, chaṭṭâʼ) refers to those who habitually miss the mark of God's law, living in active rebellion against Him and His established order. The plea for them to be "consumed" from the earth reflects a longing for the complete eradication of evil and its practitioners, so that the earth (Hebrew, ʼerets), God's creation, might be fully restored to its intended state of righteousness and harmony. It is a prayer for God's kingdom to come, where all opposition to His rule is removed.
"and let the wicked be no more"
This parallel clause reiterates and intensifies the preceding thought. "Wicked" (Hebrew, râshâʻ) describes those who are morally corrupt, guilty, and actively engaged in injustice or godlessness, often in opposition to the righteous. The desire for them to "be no more" emphasizes a yearning for a world utterly free from the presence and influence of evil, allowing for unhindered worship and the full flourishing of God's benevolent creation. This is a vision of eschatological peace and purity.
"Bless thou the LORD, O my soul"
This marks a dramatic shift from imprecation to adoration. The psalmist turns inward, addressing his own "soul" (Hebrew, nephesh), the seat of his being, emotions, and will. This is a deeply personal and intentional act of worship, commanding his entire inner self to offer praise and thanksgiving to Yahweh. It is a profound declaration that despite the reality of evil and the longing for its removal, the ultimate focus and response of the believer must be profound adoration for God, whose goodness and sovereignty remain unshaken.
"Praise ye the LORD"
This concluding exclamation, "Hallelujah," serves as a communal invitation and a triumphant doxology. Following the personal commitment to worship, it expands the call to include all who hear, urging them to join in the praise of Yahweh. Its placement at the very end of this majestic psalm of creation underscores that the ultimate purpose of all creation, and the final response to God's glorious works and righteous judgment, is unceasing, corporate praise. It acts as a bridge to the final collection of Hallelujah psalms in the Psalter.
Literary Devices
The verse employs several powerful literary devices. Juxtaposition is central, as the psalmist abruptly shifts from a prayer for the destruction of the wicked to an exuberant call to praise God. This stark contrast highlights the dual aspects of God's character—His righteous judgment and His inherent goodness—and the appropriate human response to both. The opening clauses, "Let the sinners be consumed out of the earth, and let the wicked be no more," constitute an Imprecation, a prayer for divine judgment upon the unrighteous. This is not personal vengeance but an appeal to God's righteous character to uphold His cosmic order and purify His creation. The repetition of the idea of removal in slightly different phrasing ("consumed out of the earth" and "be no more") creates a form of Parallelism, intensifying the psalmist's desire for the complete eradication of evil. Finally, the psalm concludes with an Inclusio (or framing device) with other psalms, as the phrase "Bless thou the LORD, O my soul" echoes the beginning of Psalm 103, and "Praise ye the LORD" (Hallelujah) anticipates the "Hallelujah Psalms" (146-150), effectively linking this psalm to a larger thematic movement within the Psalter that culminates in unceasing praise.
Theological and Thematic Connections
Psalms 104:35 masterfully weaves together the themes of divine justice and unceasing worship, asserting that God's ultimate triumph over evil will usher in an era of unhindered praise. The psalmist's desire for the consumption of the wicked is not a call for human vengeance but a profound longing for God's righteous reign to be fully established, where all that opposes His perfect order is removed. This conviction is deeply rooted in the biblical understanding of God's sovereignty, where His benevolent creation must ultimately be purged of all corruption. The immediate pivot to "Bless thou the LORD, O my soul. Praise ye the LORD" serves as a powerful theological statement: even in the face of present evil, the believer's primary focus and ultimate hope remain fixed on God, whose worthiness of praise transcends all earthly circumstances. It is a declaration that God's glory will ultimately prevail, and His people will forever respond in adoration, anticipating the perfect state of His coming kingdom.
Reflection and Application
Psalms 104:35 offers profound lessons for contemporary believers. First, it validates our deep-seated longing for justice in a world often overwhelmed by sin and suffering. While we are called to love our enemies and pray for those who persecute us, this verse reminds us that it is righteous to desire God's ultimate triumph over evil, trusting that He will, in His perfect timing, bring an end to all wickedness. This is not a license for personal vengeance but a prayer for the full manifestation of God's kingdom, where His righteousness reigns supreme. Second, and perhaps more critically, the verse pivots our attention from the problem of evil to the preeminence of God's glory. No matter how pervasive or disheartening the presence of sin may be, our ultimate response must always be to "Bless thou the LORD, O my soul. Praise ye the LORD." This encourages a radical reorientation of our focus, cultivating a heart of worship that transcends circumstances, finds its joy in God's majesty, and trusts in His sovereign plan to redeem and restore all things. It calls us to live lives of unceasing praise, even as we faithfully await the day when all wickedness is consumed and God's glory fills the earth unhindered.
Questions for Reflection
FAQ
Is the psalmist's prayer for the destruction of the wicked a call for personal vengeance?
No, the psalmist's prayer in Psalms 104:35 is not a call for personal vengeance, nor does it advocate for believers to take justice into their own hands. Instead, it is an "imprecatory prayer," a common feature in the Psalms (e.g., Psalm 7 or Psalm 35). Such prayers express a deep longing for God's ultimate justice to prevail and for His righteous kingdom to be fully established. They reflect a trust in God as the sovereign Judge who will, in His perfect timing and way, deal with all unrighteousness and bring an end to all that opposes His benevolent rule. It is a cry for the restoration of divine order, where God's glory can be fully and unhinderedly praised.
Christ-Centered Fulfillment
Psalms 104:35 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The psalmist's longing for the "sinners to be consumed out of the earth" and the "wicked to be no more" is ultimately addressed by Christ's redemptive work and His future return. While the Old Testament often portrays God's judgment as a direct removal, the New Testament reveals that God's primary response to sin is through the atoning sacrifice of Jesus, who came not to condemn the world but to save it (John 3:17). Through His death and resurrection, Christ has conquered sin and death, offering a path for sinners to be transformed rather than merely consumed. However, the verse also foreshadows Christ's second coming, when He will indeed "put down all rule and all authority and power" (1 Corinthians 15:24), and ultimately "destroy him that had the power of death, that is, the devil" (Hebrews 2:14). In that final consummation, all wickedness will indeed "be no more," and a new heavens and new earth will emerge where "righteousness dwells" (2 Peter 3:13). The call to "Bless thou the LORD, O my soul. Praise ye the LORD" finds its highest expression in the worship of the Lamb, who is worthy of all praise because He has redeemed us by His blood and made us "kings and priests to God" (Revelation 5:9-10). Thus, the psalm's concluding doxology points forward to the eternal praise that will be offered to God and to the Lamb in a perfectly restored creation, free from the stain of sin.