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Commentary on Psalms 104 verses 1–9
When we are addressing ourselves to any religious service we must stir up ourselves to take hold on God in it (Isa 64:7); so David does here. "Come, my soul, where art thou? What art thou thinking of? Here is work to be done, good work, angels' work; set about it in good earnest; let all the powers and faculties be engaged and employed in it: Bless the Lord, O my soul!" In these verses,
I. The psalmist looks up to the divine glory shining in the upper world, of which, though it is one of the things not seen, faith is the evidence. With what reverence and holy awe does he begin his meditation with that acknowledgment: O Lord my God! thou art very great! It is the joy of the saints that he who is their God is a great God. The grandeur of the prince is the pride and pleasure of all his good subjects. The majesty of God is here set forth by various instances, alluding to the figure which great princes in their public appearances covet to make. Their equipage, compared with his (even of the eastern kings, who most affected pomp), is but as the light of a glow-worm compared with that of the sun, when he goes forth in his strength. Princes appear great, 1. In their robes; and what are God's robes? Thou art clothed with honour and majesty, Psa 104:1. God is seen in his works, and these proclaim him infinitely wise and good, and all that is great. Thou coverest thyself with light as with a garment, Psa 104:2. God is light (Jo1 1:5), the Father of lights (Jam 1:17); he dwells in light (Ti1 6:16); he clothes himself with it. The residence of his glory is in the highest heaven, that light which was created the first day, Gen 1:3. Of all visible beings light comes nearest to the nature of a spirit, and therefore with that God is pleased to cover himself, that is, to reveal himself under that similitude, as men are seen in the clothes with which they cover themselves; and so only, for his face cannot be seen. 2. In their palaces or pavilions, when they take the field; and what is God's palace and his pavilion? He stretches out the heavens like a curtain, Psa 104:2. So he did at first, when he made the firmament, which in the Hebrew has its name from its being expanded, or stretched out, Gen 1:7. He made it to divide the waters as a curtain divides between two apartments. So he does still: he now stretches out the heavens like a curtain, keeps them upon the stretch, and they continue to this day according to his ordinance. The regions of the air are stretched out about the earth, like a curtain about a bed, to keep it warm, and drawn between us and the upper world, to break its dazzling light; for, though God covers himself with light, yet, in compassion to us, he makes darkness his pavilion. Thick clouds are a covering to him. The vastness of this pavilion may lead us to consider how great, how very great, he is that fills heaven and earth. He has his chambers, his upper rooms (so the word signifies), the beams whereof he lays in the waters, the waters that are above the firmament (Psa 104:3), as he has founded the earth upon the seas and floods, the waters beneath the firmament. Though air and water are fluid bodies, yet, by the divine power, they are kept as tight and as firm in the place assigned them as a chamber is with beams and rafters. How great a God is he whose presence-chamber is thus reared, thus fixed! 3. In their coaches of state, with their stately horses, which add much to the magnificence of their entries; but God makes the clouds his chariots, in which he rides strongly, swiftly, and far above out of the reach of opposition, when at any time he will act by uncommon providences in the government of this world. He descended in a cloud, as in a chariot, to Mount Sinai, to give the law, and to Mount Tabor, to proclaim the gospel (Mat 17:5), and he walks (a gentle pace indeed, yet stately) upon the wings of the wind. See Psa 18:10, Psa 18:11. He commands the winds, directs them as he pleases, and serves his own purposes by them. 4. In their retinue or train of attendants; and here also God is very great, for (Psa 104:4) he makes his angels spirits. This is quoted by the apostle (Heb 1:7) to prove the pre-eminence of Christ above the angels. The angels are here said to be his angels and his ministers, for they are under his dominion and at his disposal; they are winds, and a flame of fire, that is, they appeared in wind and fire (so some), or they are as swift as winds, and pure as flames; or he makes them spirits, so the apostle quotes it. They are spiritual beings; and, whatever vehicles they may have proper to their nature, it is certain they have not bodies as we have. Being spirits, they are so much the further removed from the encumbrances of the human nature and so much the nearer allied to the glories of the divine nature. And they are bright, and quick, and ascending, as fire, as a flame of fire. In Ezekiel's vision they ran and returned like a flash of lightning, Eze 1:14. Thence they are called seraphim - burners. Whatever they are, they are what God made them, what he still makes them; they derive their being from him, having the being he gave them, are held in being by him, and he makes what use he pleases of them.
II. He looks down, and looks about, to the power of God shining in this lower world. He is not so taken up with the glories of his court as to neglect even the remotest of his territories; no, not the sea and dry land.
1.He has founded the earth, Psa 104:5. Though he has hung it upon nothing (Job 26:2), ponderibus librata suis - balanced by its own weight, yet it is as immovable as if it had been laid upon the surest foundations. He has built the earth upon her basis, so that though it has received a dangerous shock by the sin of man, and the malice of hell strikes at it, yet it shall not be removed for ever, that is, not till the end of time, when it must give way to the new earth. Dr. Hammond's paraphrase of this is worth noting: "God has fixed so strange a place for the earth, that, being a heavy body, one would think it should fall every minute; and yet, which way soever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin but by tumbling into heaven."
2.He has set bounds to the sea; for that also is his. (1.) He brought it within bounds in the creation. At first the earth, which, being the more ponderous body, would subside of course, was covered with the deep (Psa 104:6): The waters were above the mountains; and so it was unfit to be, as it was designed, a habitation for man; and therefore, on the third day, God said, Let the waters under the heaven be gathered to one place, and let the dry land appear, Gen 1:9. This command of God is here called his rebuke, as if he gave it because he was displeased that the earth was thus covered with water and not fit for man to dwell on. Power went along with this word, and therefore it is also called here the voice of his thunder, which is a mighty voice and produces strange effects, Psa 104:7. At thy rebuke, as if they were made sensible that they were out of their place, they fled; they hasted away (they called, and not in vain, to the rocks and mountains to cover them), as it is said on another occasion (Psa 77:16), The waters saw thee, O God! the waters saw thee; they were afraid. Even those fluid bodies received the impression of God's terror. But was the Lord displeased against the rivers? No; it was for the salvation of his people, Hab 3:8, Hab 3:13. So here; God rebuked the waters for man's sake, to prepare room for him; for men must not be made as the fishes of the sea (Hab 1:14); they must have air to breathe in. Immediately therefore, with all speed, the waters retired, Psa 104:8. They go over hill and dale (as we say), go up by the mountains and down by the valleys; they will neither stop at the former nor lodge in the latter, but make the best of their way to the place which thou hast founded for them, and there they make their bed. Let the obsequiousness even of the unstable waters teach us obedience to the word and will of God; for shall man alone of all the creatures be obstinate? Let their retiring to and resting in the place assigned them teach us to acquiesce in the disposals of that wise providence which appoints us the bounds of our habitation. (2.) He keeps it within bounds, Psa 104:9. The waters are forbidden to pass over the limits set them; they may not, and therefore they do not, turn again to cover the earth. Once they did, in Noah's flood, because God bade them, but never since, because he forbids them, having promised not to drown the world again. God himself glorifies in this instance of his power (Job 38:8, etc.) and uses it as an argument with us to fear him, Jer 5:22. This, if duly considered, would keep the world in awe of the Lord and his goodness, That the waters of the sea would soon cover the earth if God did not restrain them.
Hear. "You have set a bound which they shall not pass over, neither shall they turn again to cover the earth" [Psalm 104:9]. What then, because now the bitterest waves have received a measure, that we must be allowed to preach such things even with freedom; because they have had their due limit assigned, because they cannot pass over the bound that is set, nor shall they return to cover the earth; what is doing in the earth itself? What workings take place therein, now that the sea has left it bare? Although at its beach slight waves do make their noise, although Pagans still murmur round; the sound of the shores I hear, a deluge I dread not. What then; what is doing in the earth? "Who sends out springs in the little valleys" [Psalm 104:10]. "You send out," he says, "springs in the little valleys." You know what little valleys are, lower places among the lands. For to hills and mountains, valleys and little valleys are opposed in contrary shape. Hills and mountains are swellings of the land: but valleys and little valleys, lownesses of the lands. Do not despise low places, thence flow springs. "You send out springs in the little valleys." Hear a mountain. The Apostle says, "I laboured more than they all." A certain greatness is brought before us: yet immediately, that the waters may flow, he has made himself a valley: "Yet not I, but the grace of God with me." [1 Corinthians 15:10] It is no contradiction that they who are mountains be also valleys: for as they are called mountains because of their spiritual greatness, so also valleys because of the humility of their spirit. "Not I," he says, "but the grace of God with me."...
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SUMMARY
Psalms 104:9 stands as a profound testament to God's enduring sovereignty and meticulous wisdom in creation. It declares the divine establishment of immutable boundaries for the world's vast waters, preventing them from overwhelming the dry land as they once threatened to do. This verse not only celebrates God's immense power in ordaining the natural order but also offers a deep assurance of His faithfulness in sustaining the earth's stability, echoing His covenantal promises and providing a foundation for trust in His ongoing care for creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. Divine Fiat is central, as God's will is presented as the sole and sufficient cause for the natural order. The act of "setting a bound" is a direct, authoritative command that brings order out of potential chaos. There is an implicit Personification of the waters, as they are described as having the capacity to "pass over" or "turn again," suggesting a will or inclination that is nevertheless subject to divine control. The phrase "that they turn not again to cover the earth" serves as a powerful Allusion to the primordial state of the earth described in Genesis 1:2 and, more strongly, to the Great Flood narrative in Genesis 7, where the waters did cover the earth. This allusion underscores the permanence of God's post-Flood covenant and His ongoing maintenance of creation. The entire verse functions as a declaration of Divine Sovereignty, emphasizing God's absolute and unchallenged rule over the natural world, ensuring its stability and habitability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 104:9 is a cornerstone for understanding God's active role as both Creator and Sustainer. It articulates a fundamental theological truth: the universe is not a product of random chance or an autonomous system, but a divinely ordered cosmos held in precise balance by the will of an omnipotent God. This divine ordering is not merely a historical event from creation but an ongoing act of preservation. The "bound" represents God's unwavering faithfulness and His commitment to His creation, ensuring its continued existence and habitability. It speaks to a God who is both powerful enough to command the most formidable forces of nature and loving enough to maintain a stable environment for life to flourish. This profound truth invites awe and trust, reminding humanity that even in the face of seemingly overwhelming natural forces, there is a divine hand that sets the limits and ensures ultimate control.
REFLECTION AND APPLICATION
Psalms 104:9 offers profound comfort and a powerful call to worship. In a world that often feels chaotic, unpredictable, and at times overwhelming, this verse reminds us of God's unwavering control and His faithfulness to His creation. Just as He sets immutable bounds for the mighty oceans, preventing them from engulfing the dry land, so too does He establish order and limits in our lives and in the broader sweep of history. This understanding encourages believers to trust in His divine order, knowing that even the most powerful natural forces, and indeed the most challenging circumstances we face, are ultimately subject to His will and His sovereign purposes. It inspires awe for the Creator who holds all things in His hands, fostering confidence in His ability to sustain and govern all aspects of our lives, just as He controls the mighty seas. This trust can bring deep peace amidst uncertainty, transforming anxiety into worship and fear into faith, and empowering us to live with assurance in His providential care.
Questions for Reflection
FAQ
Does this verse imply that natural disasters like tsunamis or floods are not part of God's control?
Answer: No, this verse does not imply that natural disasters are outside of God's control. Rather, it emphasizes God's ultimate and foundational control over the vast forces of nature, ensuring the basic stability and habitability of the earth. While God has set a general "bound" for the oceans, specific localized floods or tsunamis, though devastating, are still within the broader framework of a world under His sovereign rule. The Bible often portrays natural phenomena, including storms and floods, as instruments that God can use for various purposes, whether as judgment, a call to repentance, or simply as part of the natural processes of a fallen world. The "bound" in Psalms 104:9 refers to the permanent separation of land and sea, ensuring the earth is not again covered universally as in the time of Noah's flood, a promise reiterated in Genesis 9:11. God's sovereignty is comprehensive, encompassing both the general order and specific events within it.
CHRIST-CENTERED FULFILLMENT
Psalms 104:9, with its declaration of God's sovereign control over the chaotic waters, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. As the Son of God, He is not merely a participant in creation but the very agent through whom all things were made, including the setting of these cosmic "bounds" (John 1:3 and Colossians 1:16). The divine power that established the limits of the sea is visibly manifest in Christ's earthly ministry when He commanded the raging storm, saying, "Peace, be still!" and immediately, "the wind ceased and there was a great calm" (Mark 4:39). This miracle is a direct demonstration that the Creator's authority over the elements, celebrated in Psalms 104:9, resides fully in Him. Furthermore, Christ's ongoing work of upholding the universe "by the word of his power" (Hebrews 1:3) ensures that the "bound" remains, testifying to His continuous sustenance of creation. Ultimately, Christ's redemptive work extends beyond merely controlling the natural world; He is bringing all things, including the creation itself, into a new and perfect order, culminating in a new heavens and new earth where there will be no more sea, signifying the complete triumph over all chaos and the establishment of God's eternal dwelling with humanity (Revelation 21:1).