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Psalms 104:24
Verse
Context
How Many Are Your Works, O LORD!
23Man goes forth to his work and to his labor until evening. 24How many are Your works, O LORD! In wisdom You have made them all; the earth is full of Your creatures. 25Here is the sea, vast and wide, teeming with creatures beyond number, living things both great and small.
Sermons
Chuck Smith
William MacDonaldWilliam MacDonaldWilliam MacDonaldWilliam MacDonald
St. John of Kronstadt
Harriet N. CookSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Psa 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Psa 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psa 68:9, Isa 23:13; Jos 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psa 68:28; Jer 2:21; Gen 43:14, and the reverse case above in Psa 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana. (Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.) Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psa 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psa 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Psa 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psa 145:15., Psa 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psa 104:29 is equivalent to תּאסף, as in Sa1 15:6, and frequently. The full future forms accented on the ultima, from Psa 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psa 104:29.
Jamieson-Fausset-Brown Bible Commentary
From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
John Gill Bible Commentary
O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Psa 104:25, he admires the sum of them, how great it was; and not only the quantity but the quality of them; for so the words may be rendered, "how great are thy works" (g), as for number, so for nature; in which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause. In wisdom hast thou made them all not only one thing, as the heavens, Psa 136:5, but everything is wisely contrived and made; there is a most glorious display of the wisdom of God in the most minute thing his hands have made; he has made everything beautiful in its season: a skilful artificer, when he has finished his work and looks it over again, often finds some fault or another in it: but when the Lord had finished his works of creation, and looked over them, he saw that all was good; infinite wisdom itself could find no blemish in them: what weak, foolish, stupid creatures must they be that pretend to charge any of the works of God with folly, or want of wisdom? Some by "wisdom" here understand Christ himself, the wisdom of God; and not amiss, since without him was not anything made; see Pro 3:19. The earth is full of thy riches: or possessions (h); for as the Lord is the maker, he is the proprietor and the possessor of heaven and earth, and all that is in them, and can and does dispose thereof as seems good in his sight; and whatever of the riches and good things of the earth men may have, they are only stewards, the Lord is the rightful owner and possessor of them; see Gen 14:19, with which compare Psa 33:5; see Gill on Psa 33:5. (g) "quam multa ac magna", Gejerus. (h) "possessione tua", V. L. Pagninus, Montanus, Junius & Tremellius, Gejerus; "tuis possessionibus", Tigurine version, Vatablus, Piscator, Michaelis.
Tyndale Open Study Notes
104:24-26 The Lord’s works testify to his wisdom. All parts fit together—land and sea, night and day, land creatures and sea creatures. The Lord’s wisdom makes life orderly and wonderful.
Psalms 104:24
How Many Are Your Works, O LORD!
23Man goes forth to his work and to his labor until evening. 24How many are Your works, O LORD! In wisdom You have made them all; the earth is full of Your creatures. 25Here is the sea, vast and wide, teeming with creatures beyond number, living things both great and small.
- Scripture
- Sermons
- Commentary
Our Awesome God - Part 1
By Chuck Smith1.9K08:47GEN 1:11GEN 1:29JOB 12:7PSA 104:14PSA 104:24PRO 3:19ISA 40:12MAT 6:28ROM 11:33
This sermon delves into the profound wisdom and knowledge of God as revealed in Romans 11, emphasizing the intricate design and balance in creation that sustains life on Earth. It explores the intentional details in the universe, the Earth's position, the ratio of elements, and the propagation of plant life, showcasing God's meticulous craftsmanship and care for His creation.
Creation-Providence-Redemption - Part 1
By William MacDonald1.6K34:04RedemptionPSA 9:1PSA 104:24PSA 111:2PSA 145:10ISA 6:3In this sermon, the speaker marvels at the intricate design of the human body and the wonders of God's creation. He expresses gratitude for the gift of eyesight and emphasizes the complexity of the human eye, comparing it to a camera with various functions. The speaker also highlights the role of the brain in processing visual information and describes it as an "enchanted loom" that weaves together the signals from the eyes. Additionally, he discusses the process of digestion and the importance of food in providing energy for the body. Throughout the sermon, the speaker references verses from the Psalms and Isaiah to emphasize the greatness of God's works in creation.
Wonders of Creation Redemption - Part 1
By William MacDonald1.2K52:04RedemptionPSA 8:3PSA 104:24PSA 145:10PSA 147:4ISA 40:26ROM 1:20HEB 11:3In this sermon, the speaker reflects on the wonders of God in creation and emphasizes the need to have greater thoughts of God. He mentions the extraordinary coordination of mind, bones, and muscles that enable people to achieve incredible feats. The speaker also highlights the marvel of human sight and encourages gratitude for eyesight. He further discusses the masterpiece of God's creation, the human body, and mentions the intricate DNA structure and the transmission of artistic ability through generations. The sermon concludes by marveling at the body's emotions, the circulatory system, and the constant beating of the heart.
Attributes of God - Immutability, Faithfulness, Wisdom and Love
By William MacDonald1.1K41:25Attributes of GodGEN 6:6DEU 7:9JOB 12:13PSA 102:24PSA 104:24PSA 119:90LAM 3:22MAL 3:6In this sermon, the speaker marvels at the complexity and design of the human body, particularly the eyes and the brain. He questions how understanding is placed in the mind of man and acknowledges that it is a divine gift from God. The speaker then discusses the concept of love, emphasizing that it is not just a feeling but also practical actions of kindness and consideration towards others. He concludes by highlighting the wisdom of God in the creation of the earth and the natural world, using the example of seagulls and the challenge of converting saltwater into freshwater. Throughout the sermon, the speaker encourages wisdom in listening to godly counsel, accepting what cannot be changed, and finding peace in trusting God's design and plan for our lives.
Wonders of God-01 in Creation
By William MacDonald99649:07CreationPSA 104:24PSA 111:2PSA 145:10ISA 6:3In this sermon, the preacher begins by discussing the wonders of God in creation, specifically focusing on the human body. He highlights how the human body is often referred to as God's masterpiece and marvels at the intricate design and functions of the body. The preacher mentions the role of DNA in passing down abilities and emotions from parents to children. He also touches on the circulatory system and the amazing capabilities of the heart, which pumps blood tirelessly throughout a person's life. The sermon emphasizes the complexity and marvels of God's creation, leaving the audience in awe of His handiwork.
St. John of Kronstadt His Life and Worldview
By St. John of Kronstadt0PSA 104:24MAT 18:3JHN 14:6ACT 17:281CO 8:6St. John of Kronstadt, a married parish priest in imperial Russia, was a remarkable spiritual leader during a time of religious revival. His practical and demanding teachings reflected his circumstances, emphasizing the need to find Christ in the midst of life's challenges. Despite facing squalor and misery in a seaport, he tirelessly ministered to the poor, attracting crowds with his powerful intercession and healing. Father John's conservative views and predictions of Russia's future trials were met with opposition, yet his theology, deeply rooted in Scripture and the lives of saints, emphasized simplicity, love, and the fullness of life in the Trinity.
The Stork
By Harriet N. Cook0LEV 11:19JOB 12:7PSA 104:24PRO 23:22EPH 6:2Harriet N. Cook uses the example of the stork to emphasize the importance of kindness, care, and gratitude towards parents, drawing parallels between the stork's behavior towards its young and old ones and the way children should honor and repay their parents for their love and care. The stork's characteristics, nesting habits, and migration patterns are highlighted to showcase God's intricate design and provision for these birds, reflecting His care and wisdom in creation. Cook also delves into the significance of the stork being forbidden as food for the Jews, possibly due to its diet and symbolic representation of purity and protection.
All You Need
By Lehman Strauss0GEN 22:14PSA 104:24ISA 45:3MAT 5:6MAT 6:32ROM 8:32EPH 3:16PHP 4:19JAS 1:2Lehman Strauss preaches about God's provision throughout history, from providing for Israel in the wilderness to sending His Son for the salvation of mankind. He emphasizes that God's hand of provision is open to His suffering saints, as seen in Philippians 4:19 where Paul assures that God will supply all our needs according to His riches in glory. Strauss delves into the importance of understanding God as the Provider, drawing from the Old Testament concept of Jehovah-jireh, the God who provides. He highlights the promise in Philippians 4:19, stressing that God's provision covers all our needs, both material and spiritual, and is given abundantly according to His riches in Christ Jesus.
Joy and Wonder
By A.W. Tozer0WorshipWonderPSA 19:1PSA 104:24ISA 6:3MAT 18:3A.W. Tozer emphasizes the tragic loss of wonder in the lives of men and women, who now prioritize utility over beauty and majesty. He laments that even sacred occasions like Christmas have been reduced to mere transactions, devoid of the awe that once characterized the experience of God's creation. Tozer reflects on how children embody this sense of wonder, particularly during Christmas, reminding us that worship itself is rooted in wonder. He calls believers to reclaim the ability to see God in everything around them, as every aspect of creation is infused with divine beauty. Ultimately, Tozer urges a return to a heart of worship that recognizes and celebrates the wonder of God.
Life Is Not Trivial
By John Piper0DEU 32:46PSA 73:25PSA 104:24ECC 3:11ISA 55:8MAT 6:26ROM 12:11CO 10:31COL 3:23John Piper preaches about how extreme highs and lows in life awaken a hunger for deeper meaning, beyond the trivialities of day-to-day living. These moments of intense emotion reveal life's true essence, stripping away non-essentials and highlighting the eternal significance of every aspect of life. Piper emphasizes the importance of seeing the world through God's eyes, recognizing reflections of eternity even in the simplest things like a fish or a blade of grass. He challenges the congregation to view the word and worship of God as non-trivial, drawing inspiration from Moses' words in Deuteronomy 32:46 about the life-giving importance of God's commands.
Psalm 104
By Henry Law0PSA 104:1PSA 104:24PSA 104:31PSA 104:33Henry Law preaches on the greatness of God in creation and providence, calling for blessings to be devoutly rendered to the Lord. The sermon delves into the majestic imagery of God covering Himself with light, stretching out the heavens, and commanding the elements. It highlights the care and provision God has made for all living creatures, emphasizing man's pre-eminence in God's plans. The sermon concludes with a call to sing praises to the Lord, expressing gratitude for His works and looking forward to a time when sin will be no more.
Of Creation in General.
By John Gill0Divine SovereigntyCreationGEN 1:1PSA 104:24PRO 16:4ISA 55:7JHN 1:1ROM 1:20EPH 1:11COL 1:16HEB 11:3REV 4:11John Gill expounds on the doctrine of creation, emphasizing that all things were created by God out of nothing, aligning with His eternal purposes and decrees. He explains the nature of creation, distinguishing between immediate and mediate creation, and highlights that the ultimate purpose of creation is to glorify God. Gill also discusses the role of the Father, Son, and Holy Spirit in the act of creation, asserting that it was a deliberate and instantaneous act of divine will. He concludes by affirming that the created world serves both God's glory and the good of humanity, urging believers to worship and trust in their Creator.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Psa 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Psa 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psa 68:9, Isa 23:13; Jos 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psa 68:28; Jer 2:21; Gen 43:14, and the reverse case above in Psa 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana. (Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.) Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psa 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psa 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Psa 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psa 145:15., Psa 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psa 104:29 is equivalent to תּאסף, as in Sa1 15:6, and frequently. The full future forms accented on the ultima, from Psa 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psa 104:29.
Jamieson-Fausset-Brown Bible Commentary
From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
John Gill Bible Commentary
O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Psa 104:25, he admires the sum of them, how great it was; and not only the quantity but the quality of them; for so the words may be rendered, "how great are thy works" (g), as for number, so for nature; in which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause. In wisdom hast thou made them all not only one thing, as the heavens, Psa 136:5, but everything is wisely contrived and made; there is a most glorious display of the wisdom of God in the most minute thing his hands have made; he has made everything beautiful in its season: a skilful artificer, when he has finished his work and looks it over again, often finds some fault or another in it: but when the Lord had finished his works of creation, and looked over them, he saw that all was good; infinite wisdom itself could find no blemish in them: what weak, foolish, stupid creatures must they be that pretend to charge any of the works of God with folly, or want of wisdom? Some by "wisdom" here understand Christ himself, the wisdom of God; and not amiss, since without him was not anything made; see Pro 3:19. The earth is full of thy riches: or possessions (h); for as the Lord is the maker, he is the proprietor and the possessor of heaven and earth, and all that is in them, and can and does dispose thereof as seems good in his sight; and whatever of the riches and good things of the earth men may have, they are only stewards, the Lord is the rightful owner and possessor of them; see Gen 14:19, with which compare Psa 33:5; see Gill on Psa 33:5. (g) "quam multa ac magna", Gejerus. (h) "possessione tua", V. L. Pagninus, Montanus, Junius & Tremellius, Gejerus; "tuis possessionibus", Tigurine version, Vatablus, Piscator, Michaelis.
Tyndale Open Study Notes
104:24-26 The Lord’s works testify to his wisdom. All parts fit together—land and sea, night and day, land creatures and sea creatures. The Lord’s wisdom makes life orderly and wonderful.