สดุดี 104:7 วิจารณ์

It is very probable that this psalm was penned by the same hand, and at the same time, as the former; for as that ended this begins, with "Bless the Lord, O my soul!" and concludes with it too. The style indeed is somewhat different, because the matter is so: the scope of the foregoing psalm was to celebrate the goodness of God and his tender mercy and compassion, to which a soft and sweet style was most agreeable; the scope of this is to celebrate his greatness, and majesty, and sovereign dominion, which ought to be done in the most stately lofty strains of poetry. David, in the former psalm, gave God the glory of his covenant-mercy and love to his own people; in this he gives him the glory of his works of creation and providence, his dominion over, and his bounty to, all the creatures. God is there praised as the God of grace, here as the God of nature. And this psalm is wholly bestowed on that subject; not as Psa 19:1-14, which begins with it, but passes from it to the consideration of the divine law; nor as Psa 8:1-9, which speaks of this but prophetically, and with an eye to Christ. This noble poem is thought by very competent judges greatly to excel, not only for piety and devotion (that is past dispute), but for flight of fancy, brightness of ideas, surprising turns, and all the beauties and ornaments of expression, the Greek and Latin poets upon any subject of this nature. Many great things the psalmist here gives God the glory of I. The splendour of his majesty in the upper world (Psa 104:1-4). II. The creation of the sea and the dry land (Psa 104:5-9). III. The provision he makes for the maintenance of all the creatures according to their nature (Psa 104:10-18, Psa 104:27, Psa 104:28). IV. The regular course of the sun and moon (Psa 104:19-24). V. The furniture of the sea (Psa 104:25, Psa 104:26). IV. God's sovereign power over all the creatures (Psa 104:29-32). And, lastly, he concludes with a pleasant and firm resolution to continue praising God (Psa 104:33-35), with which we should heartily join in singing this psalm.

INTRODUCTION TO PSALM 104 This psalm, though without a title, was probably written by David, since it begins and ends as the former does, as Aben Ezra observes; and to him the Septuagint, Vulgate Latin, and all the Oriental versions, ascribe it. The inscription of the Syriac version is, "a psalm of David, when he went to worship before the ark of the Lord with the priests; and as to us, it teaches us confession and prayer; and intimates to us the constitution of the beginning of the creatures; and declares some things concerning the angels.'' Some copies of the Septuagint version have it, "a psalm of David concerning the constitution of the world;'' which indeed is the subject matter of it; for it treats of the creation of all things, of the heavens and the earth, and of all creatures in them; and of the providence of God in taking care of them. Christ is the divine Person addressed and described throughout the whole, as appears from the quotation of Psa 104:5 and the application of it to him in Heb 1:7.

At thy rebuke they fled,.... The depths of water that covered the earth fled, went off apace, when Christ, the essential Word, gave the word of command that they should; saying, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so", Gen 1:9 and this being called a "rebuke", suggests as if there was something amiss, irregular and disorderly, and to be amended; as if these waters were not in their proper place. At the voice of thy thunder they hasted away; ran off with great precipitancy; just as a servant, when his master puts on a stern countenance, and speaks to him in a thundering, menacing manner, hastes away from him to do his will and work. This is an instance of the mighty power of Christ; and by the same power he removed the waters of the deluge; when they covered the earth, and the tops of the highest hills; and rebuked the Red sea, and it became dry land; and drove back the waters of Jordan for the Israelites to pass through; and who also rebuked the sea of Galilee when his disciples were in distress: and with equal ease can he and does he remove the depth of sin and darkness from his people at conversion; rebukes Satan, and delivers out of his temptations, when he comes in like a flood; and rebukes the waters of affliction when they threaten to overwhelm; who are his servants, and come when he bids them come, and go when he bids them go.

"From Your rebuke they shall fly" [Psalm 104:7]. And this was done, brethren; from God's rebuke the waters did fly; that is, they went back from pressing on the mountains. Now the mountains themselves stand forth, Peter and Paul: how do they tower! They who before were pressed down by persecutors, now are venerated by emperors. For the waters are fled from the rebuke of God; because "the heart of kings is in the hand of God, He has bent it whither He would;" [Proverbs 21:1] He commanded peace to be given by them to the Christians; the authority of the Apostles sprang up and towered high....The waters fled from the rebuke of God. "From the voice of Your thunder they shall be afraid." Now who is there that would not be afraid, from the voice of God through the Apostles, the voice of God through the Scriptures, through His clouds? The sea is quieted, the waters have been made afraid, the mountains have been laid bare, the emperor has given the order. But who would have given the order, unless God had thundered? Because God willed, they commanded, and it was done. Therefore let no one of men arrogate anything to himself.

After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings. (Psa. 105:1-45) call . . . name-- (Psa 79:6; Rom 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Gen 12:8; Gen 13:4). among the people--or, "peoples" (Psa 18:49). deeds--or, "wonders" (Psa 103:7).