Original Meaning
Praise God Who Made the Heavens (104:1–4)
PRAISE THE LORD, MY SOUL. The psalm begins and ends with the same self-referential reminder to “bless” God as we see in the beginning and ending of Psalm 103.3
These reminders to self draw together the poems that celebrate God’s works of redemption (Ps 103) and creation (Ps 104) into a singular voice of praise. The God who takes away the sins of his people is the God who gives all good things. The voice of praise here sets an important tone of worship and joy that permeates the poem (vv. 1, 15, 24, 26, 33–35). God’s creative work is not just an abstract matter for theological reflection (“I believe in God the Father Almighty Maker of heaven and earth”).4
It is also a truth that brings great joy to those who reflect on it, and it spurs us to praise the Maker of heaven and earth.
LORD my God, you are very great. The initial self-reminder to praise is immediately given a rationale in the ensuing statement of God’s greatness. Why praise? Because God is very great! The use of the verbal form “to be great” along with the descriptive “very” is relatively unusual in the psalms, where God’s greatness is often implied in statements of his character or works. Here the poet provides himself with an immediate justification for praise based on God’s ontological nature. He is, quite simply, very great—and therefore worthy of praise. But the statement of ontological reality is matched by a contextualizing address: “LORD
my God” (emphasis added). The image of the Creator can often seem cold and distant to the human psyche. Such a great Being is far removed from our finite reality. Yet by addressing this Creator as a God of covenantal promise and relationship with his people, the poet immediately prevents the greatness of God from becoming a barrier. “He is great and worthy of praise, and he is our God,” the poet reminds the reader.
You are clothed with splendor and majesty. The greatness of God is further described in the language of kingship. “Splendor and majesty” are royal terms that we have seen already in Psalm 96:6. They describe the inherent kingly grandeur of Yahweh. When one thinks about God, one cannot help but be struck first and foremost by the awesome power and might of his kingly station. The language of being “clothed” with these features is used to illustrate characteristics so inherent to God’s being that they can never be separated from him or, indeed, from our reflections about him.5
The LORD wraps himself in light. Just as God is clothed in majesty, so also he “wraps himself in light.” We cannot think of God apart from his majestic rule. We cannot think of God without thinking about light. In Old Testament terms, the Creator God is often described as being shrouded in light.6
In the New Testament, John writes: “God is light; in him there is no darkness at all” (1 John 1:5). Yahweh is a majestic King, bathed in light, and therefore worthy of praise.
He stretches out the heavens like a tent. The statement of God’s being wrapped in light automatically leads to a consideration of the creative act, for the first act of creation was bringing light into being (Gen 1:3–5). We often think of heaven as the “original” dwelling place of God, yet the Scriptures are clear that “the heavens” were created along with the rest of the cosmos and that they cannot contain God’s being (1 Kgs 8:27). Yahweh made the heavenly realm, as though it were a dwelling place for himself. The tense of the verbs is a little awkward here, but, given what follows, past tenses are probably to be preferred to the present tenses seen in the NIV. The psalmist’s deliberations are pointing to the original creative work of God in this section of the psalm, and only later does the poet come to consider God’s ongoing work of sustaining and preserving the created order.7
And lays the beams of his upper chambers on their waters. The concept here is of the stores of water above the heavens from which God sends the rains to water the earth (Gen 1:7; Job 38:25–26). The upper chambers of his cosmic tent reach that high.8
In psalms dominated by creation imagery, the waters are normally representative of the chaos Yahweh overcame in forming the created realm. But here in Psalm 104, the waters—generally speaking—take on a much more positive characteristic as the life-giving source of fertility.9
He makes the clouds his chariot and rides on the wings of the wind. The imagery here is of a deity who is active from his heavenly abode. He does not simply sit in his tent, far removed from the earth below. He strikes out from there to fulfill his purposes throughout the cosmos (cf. Ps 18:7–15).
He makes winds his messengers. Verse 4 links the poem with the preceding psalm (cf. Ps 103:20–21), but here the malakim are “messengers” rather than angels. (The same word is used in both passages.) Continuing the image of Yahweh’s cosmic kingship using the terminology of God’s miraculously powerful appearance in theophany, the psalmist presents him as riding the clouds, commanding the winds as his messengers, and sending out lightning bolts as his servants.10
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
Original Meaning
The Creation of the Earth (104:5–23)
a. The Waters (104:5–18)
He set the earth on its foundations. The work of creation is Yahweh’s and Yahweh’s alone. The earth is not established because it is the earth. The earth is established because it was created and set in place by Yahweh, who is very great (v. 1). The language here ties this poem with Psalm 102:25, which—as we have seen above—indicates the surpassing permanence of God even vis-à-vis the immovability of the earth. Miller comments, “The fundamental fact about the earth is its stability. Just as the one who keeps torah and is kept by the Lord is not shaken (e.g., Pss 15:5; 16:8; 17:5), so the earth created by the Lord does not shake or totter.”11
The permanence of the created order results from the stability of God the Creator and Orderer of all things.
You covered it with the watery depths as with a garment. Again, the language here reflects the ancient Near Eastern understanding of the cosmos and the role of the waters in the creative act. In most cosmogonies (stories regarding the origins of cosmos), the waters represented threat and chaos. The waters had to be overcome for ordered creation to come into being. Many scholars read the description of “the deep” in Genesis 1:2 as an Israelite reference to the threatening waters that had to be subdued for order to reign. In the Genesis passage, the deep is simply there as part of the primordial creation with the Spirit of God hovering over it. The image seems to read as a description of God the Creator subduing this potentially destructive power so that order may exist. Psalm 104 presents a yet more impressive image of God’s creative power. Yahweh covers the nascent earth with the watery depths. They are not a threat—they are a cloak that shrouds the newborn creation.12
But at your rebuke the waters fled. Psalm 104:7–9 describes Yahweh’s control over the uncontrollable.13
The language is of a defeated foe. The waters flee before Yahweh’s great power (v. 7).14
Allen notes the difference in tone seen in Psalm 104 when compared to other ancient Near Eastern cosmogonies, in which the waters are a great threat. “[T]he hostility of the deep or the waters plays a minor role and serves to underline Yahweh’s creative power. . . . The waters simply flee at God’s coming. In the light of v 3 they flee in reaction to the theophany of Yahweh (cf. v 32).”15
The rivers fill the valleys and the seas take their assigned places (v. 8). God sets a border the waters cannot cross, thus reiterating the promise to Noah that the waters will never again cover the earth (v. 9). Far from being a chaotic threat that is barely held in check, the waters are part of Yahweh’s sovereign purpose for the earth.16
He makes springs pour water into the ravines. According to the psalmist, not only are the waters not a threat, but they also have a vital role to play in God’s provision for all the living creatures that populate his earth (vv. 10–18). We must take note of the gratuitousness of the imagery here. The waters are held in check so that the beasts of the field and the wild donkeys do not thirst (vv. 10–11). The waters provide a place for birdsong (v. 12). God subdues the power of the deep so that donkeys will not go thirsty and birds will sing! “The land is satisfied” by the fruit of his work because its satisfaction is also part of the plan (v. 13).17
Grass grows to feed the animals and human beings can sow and reap crops because of the gift of water (v. 14). Those things that are necessary to life also bring great joy—wine, oil, and bread (v. 15).18
People need to eat and drink, but these gifts are about more than functionality. We can enjoy these good gifts.19
The trees are watered, even the massive “cedars of Lebanon that he planted” (v. 16).20
These giants provide a home for storks (v. 17) and the hills a home for the wild goat and the hyrax (v. 18). All this beauty and artifice, as well as provision, flows from the life-giving waters instructed as part of God’s plan to bless all the inhabitants of the earth with good things, animals and people alike. The imagery is of a Creator who is profligate with his creativity, delights in beauty, and takes joy in good things. Birdsong, wine, and hyraxes are all important to him.21
b. The Times (104:19–23)
He made the moon to mark the seasons. The comment about appropriate domiciles in verses 17–18 seems to mark something of a transition in the psalmist’s thinking. From right places, he moves on to consider appropriate times and seasons. Just as the cedars of Lebanon provide an appropriate home for the birds of the air, so also the moon marks off appropriate seasons and the sun knows when to rise and set (v. 19). There is a clear picture of order and ordering in this section as well. The previous stanza focused on the right place for the waters in accordance with the divine plan; here the great astral objects also know their role within Yahweh’s design for the cosmos.22
As Patrick Miller comments, “Perhaps more than any other formulation, Psalm 104 conveys the centrality of order and purpose in the creation.”23
You bring darkness, it becomes night. This sense of right and appropriate order continues throughout the ensuing verses of this section (vv. 19–23). First, it is Yahweh, the great Creator and Gardener, who causes the sun to set and the darkness of night to unfold (v. 20a). Second, he does so with purpose: the night gives animals the opportunity to prowl and to seek their sustenance (v. 20b). Third, just as it is Yahweh who provides the waters that irrigate the crops that bring delight to human beings and feed domesticated animals, so also he is the one who supplies food for the predators of the animal kingdom. The whole of the created realm—animals of every type and people alike—is completely and utterly dependent upon God for his provision through his ongoing work of sustaining the earth. Fascinatingly, this acknowledgment leads to the picturing of young lions as praying to God for their prey (v. 21). Yahweh is the Provider-in-Chief. Regardless of our human efforts and attempts to attain autonomy, we are all completely dependent on him.24
Then people go out to their work. The rhythm of life according to the divine design also leaves scope for the peaceful cohabitation of humans with the predators of the animal world (vv. 22–23). The hunters have their time to roam during the darkness of the night, and humans have their time to work during the light of the day. Work is presented as part of the natural rhythm of life. Just as young lions go out hunting, so people go out to work. This perspective is not always the case in the Old Testament, which can view work and labor as burdensome and pointless (e.g., Eccl 2:17–26). The juxtaposition of Psalm 104:23 with the following verse 24, which celebrates the works of Yahweh, seems to imply that human work is consonant with God’s good works. As God has worked in the creation of the universe, and as he continues to work in sustaining power, so also people engage in their labors as part of that ordered reality. We note, too, that work and rest are both ingrained within that natural rhythm of the day. The implication of verse 23 is that there should be a time for rest once the evening comes.
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
Original Meaning
A Declaration of Praise (104:24)
HOW MANY ARE YOUR WORKS, LORD! Verse 24 stands as an exclamation of praise in the middle of the poet’s celebration of God’s creative power, beauty, and purpose.25
Reflection on creation gives rise to worship. The “works” of verse 24a are defined at the end of the verse: “the earth is full of your creatures” (v. 24c). The psalmist contemplates the vast array of God’s creation, from the cosmos as a whole to the earth as a spectacular entity, from the primordial seas to the seasons of agriculture, from the vastness of the mountains to the proverbial cedars of Lebanon. But it is the way in which the Lord has populated his earth that provokes this exclamation of praise. Livestock and wild donkeys (v. 11), singing birds and storks (vv. 12, 17), wild goats and hyraxes (v. 18), predatory lions (vv. 20–21), and people who delight in bread, wine, and their own labor (vv. 15, 23) represent the vast array of creatures (“how many”) that populate God’s earth, and reflection on this diversity rightly provokes a response of praise.
In wisdom you made them all. The association between God’s wisdom and his works of creation is a common one in the poetic texts of the Old Testament (see Prov 8; Job 28, 38–41). The creation-wisdom link implies that God’s ways are somehow deeply ingrained in the natural order. The rhythms of day and night, passing seasons, sun and moon and constellations all taking their rightful places in the skies—all these phenomena point to a divine decree etched into the cosmos so that everything just works as it should (Job 28:23–28). Here the amazing diversity of created beings—human and animal—is celebrated as an expression of divine wisdom.26
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
Original Meaning
The Creation of the Sea (104:25–26)
THERE IS THE SEA, VAST AND SPACIOUS, TEEMING WITH CREATURES. The interlude of praise regarding the amazing variety of creatures on the land and in the air naturally leads to consideration of the vastness and creaturely diversity of the seas. Continuing the theme of the significance of the waters (cf. Ps 104:10–18), the poet reflects on the seas in a different manner from the psalmic norm. Most frequently the seas are a symbol of threat and chaos (e.g., Ps 93). Psalm 104, however, presents the oceans as a playground for ships and sea monsters (v. 26)! It really is a delightful image that continues the sense of purposefulness from the previous stanza (vv. 10–23). The high mountains are for the mountain goats. The crags are for the hyraxes. Here, quite amazingly, the implication is that the sea is for the ships to sail in and for Leviathan, the mythic sea monster, to play in. Once again, there is a glorious sense of artifice and delight in the way in which God made the seas.27
Living things both large and small. The tiny plankton is food for the gargantuan whale. The smallest of creatures imaginable and the largest on earth both find their home in the same seas, along with millions of others. The psalmist continues the celebration of the amazing diversity of created beings that populate every aspect of creation, first land and air, and now the sea.
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
Original Meaning
The Sustainer of Life (104:27–30)
ALL CREATURES LOOK TO YOU. Continuing the imagery of the rest of the psalm, once again the poet reflects on God’s role as the one who sustains all the living beings of creation. Just as the lions have to roar for their prey (v. 21), so also here we see that all of life—animal and human—is absolutely dependent upon divine provision to survive. The images are common enough—God opens his hand and gives food, thus satisfying all living beings with good things. This image demonstrates creaturely dependence on the Creator (vv. 27–28). Alternatively, when the Creator hides his face and takes away their breath, creatures die (v. 29). This observation, too, probably implies the natural rhythms of life and death in the created order. Every living being has its allotted time span before it passes away to be replaced by another living being when God sends forth his creative breath (v. 30; cf. Job 13:5).28
The message is simple: all living beings, be they animals or people, are completely and utterly dependent on their Creator in each and every moment of life. We often celebrate human “autonomy” and “endeavor”—the things we ourselves achieve. But the truth of the matter is that we cannot demand our next breath. It is a gift from the Sustainer of life. All living beings are completely dependent on him. This dependence, too, is cause for praise (vv. 31–35)!29
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
Original Meaning
Concluding Praises (104:31–35)
MAY THE GLORY OF THE LORD ENDURE FOREVER. The poet concludes his reflection on creation by echoing the voice of praise with which he begins the psalm. Returning to the language of kingship and majesty (v. 1), the psalmist celebrates the glory of Yahweh the Creator. The wish language (“may the”) is a reminder of the reality of God’s sustaining power. Do we arrogantly assume that the earth will continue simply because it has done so until today? The earth continues as long as it gives glory to God. This idea, of course, has interesting ramifications for the succeeding line in the parallelism. The implication of the juxtaposed phrases is that “his works” (i.e., creatures, including humans; cf. v. 24) continue as long as they give glory to God. There is a prayerful humility in the psalmist’s wish-statement that acknowledges the complete dependence of all creation on Yahweh the Sustainer.30
He who looks at the earth, and it trembles. Again echoing the beginning of the psalm, the poet returns to the imagery of Yahweh as the God of theophany—the God who appears in majestic and undeniable power. The imagery is drawn from Exodus 19–20 and Deuteronomy 5 and is a frequent subject of poetic reflection in the psalms (e.g., Pss 18; 77; 144 et al.). The language of theophany connotes an interventionist God who enters into the realities of his people in a real way and with awe-inspiring power. Yahweh is not just cosmic Creator and the Sustainer of life; he also visits this earth in power to achieve his glorious purpose. There is warning here as well as assurance.
I will sing to the LORD all my life. Note the psalmist’s determination to praise—a determination that results from his reflection on creation. The two acts inevitably go hand in hand. When people of faith reflect on the reality of the created order, it inclines the heart and mind to praise God.
May my meditation be pleasing to him, as I rejoice in the LORD. The language of delight and joy continues with another wish-statement. The psalmist has received a glimpse of the incredible majesty of God the Creator/Sustainer; as a result, all he can do is voice his praise and delight. His expressed wish is that it might be pleasing to God, and the expressed consequence is praise. Here is a model of reflection and response for every human being to follow.
But may sinners vanish from the earth. This third wish-statement seems incongruous but, when viewed in context, is perhaps not as surprising as first seems to be the case. A reflection on creation and the created order (Gen 1–2) inevitably leads the psalmist to a consideration of the fall (Gen 3). The certain consequence of any consideration of the perfections of God’s creation consists in lament for the tainting effects of sin. The world as we have it today is amazing, but we cannot escape the consequences of human rebellion that have spoiled the perfection of creation with violence, oppression, greed, inequality, and other pollutions of every type. The psalmist’s prayer merely longs for a return to the perfections of Eden (a theme that John develops in Revelation) and echoes the theology of Psalm 1:6. The poet expresses his desire that anything which taints or tarnishes God’s glory should be removed from the created order.31
Praise the LORD, my soul. The reminder to the self to praise the Lord brackets the whole psalm (vv. 1, 35). Addressing his own soul, the psalmist reflects on the importance of stopping to think about this world in which we live because such reflection will inevitably lead to praise of the Creator.32
Bridging Contexts
HEAVENLY STRUCTURE IN THE ANCIENT WORLD. Some of the imagery in Psalm 104 puzzles modern readers because the ancient understanding of the structure of the cosmos was so different from our own way of understanding the universe. The shared understanding of the ancient world was that the universe consisted of three dome-shaped expanses of existence, sometimes called “vaults.”33
These expanses are often referred to as heaven (or the heavens), earth, and the underworld or netherworld, known as Sheol in the Hebrew worldview. Each sphere of existence had its own population appropriate to that home. For many ancient Near Eastern cultures, the heavens were populated by a kind of government of gods called a pantheon, often headed by a high god ’el.34
For the Israelites, the heavens hosted—but could not contain—Yahweh and his angelic armies (1 Kgs 8:27).35
The earth, obviously enough, was the dwelling place of human beings, and the underworld, or Sheol, was a shadowy place that was home to the dead.
The heavens would often be seen as having multiple levels (sometimes three or even seven levels), and the base layer or firmament of the heavens is often presented as being the physical sky with the great celestial lights (sun, moon, and stars). Layers of the heavenly cross-section ascend spatially from there upward in terms of height, with the most powerful god or gods dwelling in the highest levels. (Hence Ps 113:6’s figurative presentation of Yahweh as having to “stoop down” even to see the heavens, so great is his transcendence.) In Psalm 104 we see this broad perspective of the heavenly realm reflected in the reference to the heavens being “stretched out” like a tent (a dome-like structure) and in the idea of the “beams of his upper chambers” as resting on the waters (vv. 2–3). Here we see the creation of the heavenly dome and a comment on the height of Yahweh’s dwelling place.
A further interesting aspect of the presentation of the heavenly realm is the concept of the waters of, or sometimes above, the heavens. Ancient Mediterranean presentations of the cosmos often included the idea of an ocean above and an ocean below.36
Sometimes the heights of heaven rest on top of the upper ocean; in other representations the waters are either part of or above the heavens. Logically enough, this understanding of the upper waters stems from the fact that precipitation comes from the sky, so there must be a store of water in or above the heavens.37
This notion is reflected in verses 3 and 6, where the upper chamber of Yahweh’s tent rests on these upper waters, which also stand above the mountains at the time of creation. In each of these ancient Near Eastern cosmogonies, the waters somehow play an important role in the formation of the earth. In Old Testament terms, we see possible references to this idea in Yahweh’s sitting enthroned above the flood (Ps 29:10) and in the celestial storehouses of snow and hail with a channel cut for the rains to flow (Job 38:22–28).
While the ancient Israelites did not share their neighbors’ understanding of the gods and their often vicious governance over humanity, we can see indications of a shared understanding of cosmic geography and celestial structure in the Old Testament. The primary difference between the view of Israel and her neighbors was theological, not structural.38
Psalm 104 accepts the basic concept of heavenly structure that was common throughout the ancient Near East but makes clear that the heavens, earth, sea, animal kingdom, and whole of humanity were all created and established by Yahweh and are completely under the control of the one who has done all things well.39
Psalm 104 in the New Testament. Matthew 13:32 may well be an allusion to Psalm 104:12 and uses the imagery of the psalm to emphasize the great effects that will come from the humble beginnings of the gospel message and the new kingdom that it forms.40
Also, the author of Hebrews seems to use Psalm 104:4 as part of his argument regarding Christ’s superiority over the angels.41
There are other New Testament analogies that can be drawn from Psalm 104. First, Jesus rebukes the waves in the same way that Yahweh rebukes the primordial flood waters (Matt 8:23–27), thus demonstrating his divine control over all creation. Second, in Colossians 1:15–20 Paul describes Jesus as Creator and Sustainer of the universe using very similar language, as does the author of the letter to the Hebrews in Hebrews 1:1–4. These New Testament authors see Jesus as the embodiment of Yahweh’s creative and sustaining power. Third, just as Psalm 104 echoes the creation narratives of Genesis 1–3, so also John picks up on this language and imagery of creation in his representation of the new heavens and new earth (Rev 21–22). In this new Eden there is no temple, for God dwells among his people (cf. Ps 104:2), and no sun, for the glory of God gives light (cf. Ps 104:19, 31), and the water of life flows from the throne of God and the Lamb, thus feeding the tree of life, whose leaves bring healing to the nations (cf. Ps 104:10–18).
Contemporary Significance
ENJOYMENT WITHOUT EXPLOITATION. Paul writes to Timothy regarding the wealthy in Ephesus: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Tim 6:17, emphasis added). James describes God as the “Father of heavenly lights” from whom comes “every good and perfect gift” (Jas 1:17). The world is a good gift from God and one that we are to enjoy mightily. Christians often have a hang-up with the whole issue of enjoying God’s good creation. In fact, we often have issues with the whole idea of enjoyment period. The concept seems worldly, and we think that is a bad thing. We are often led to believe that the Christian life is all about self-denial and discipline. These practices have their place in the life of faith, of course, but one day the Creator will ask us whether we enjoyed the world he gave us. One day we will return to a world that is much like this one, apart from the sin, pain, and hurt that is common to our present experience. That world will be bigger, better, and brighter, but it will be a physical world much like the one we experience today.42
In the Western world, which is so influenced by Greek thought, we sometimes fall prey to the false idea that the bodily, physical world is bad or, at the very least, is less important than the spiritual realm. Nothing could be further from the truth. This separation of body and soul, spiritual realm and physical realm, is not derived from the Scriptures. God placed the first people in a garden (earthy in the truest sense of that word) and told them to enjoy the fruit. He made them man and woman so that they might enjoy each other. He provided a world full of creative diversity for them to delight in. God’s good gifts are instilled in this world that he gave us, and we are supposed to enjoy them.
“Wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts,” the psalmist mentions in verse 15. There is a delightful physicality in the images here. These products were staples in the ancient world—staples to be enjoyed. The images inspire us to feel the warming wine, smell the olives, and taste the nourishing goodness of a freshly baked loaf. Physical gifts. Good gifts. They are to be enjoyed. Equally, the world around us has inspired countless beautiful images in the visual arts. Yet none of them quite compares with an actual sunset.
God gives human beings a beautiful world and good gifts. It is a human, spiritual, and eschatological tragedy if we do not enjoy these gifts, this world, this life.43
We enjoy this created world, but we should never exploit it. One of the unusual aspects of Psalm 104 is that it presents humanity as just one of the many works of the Lord in which he delights. Very often the Scriptures point to the distinction that exists between humans and the animal realm (e.g., Gen 1:27–31; 2:19–20). But the poet groups people in among all the other works of the Lord (Ps 104:24, 31), thus emphasizing that our place is within a complex ecosystem and we share this world with a myriad of species.
If Christians have a problem with enjoyment, we often also have a problem with environmentalism. It is often viewed as an ideology associated with New Age movements or radical politics. Again, nothing could be further from the truth. If we truly believe that “the heavens proclaim his righteousness” (Ps 97:6) and “declare the glory of God” (Ps 19:1), or that he plants and waters the cedars of Lebanon (Ps 104:16) and that he made this world to be the appropriate home for animal species of every type (vv. 18, 26), then we should reject every action that brings damage to a created order in which the Lord takes delight (v. 31).
Surely if it is true that something of God’s being is revealed through creation, we have an apologetic duty to protect that realm so that God’s true nature may continue to be seen in it.44
A world destroyed by human exploitation does not testify to those who do not yet believe as strongly as a world where the beauties of creation remain unspoiled. Every action that does damage to the created order—whether fracking or pollution by heavy industry in the industrial world or industrial logging and the poaching of game in the developing world—should be opposed by all those who take Psalm 104 seriously because of their love for Jesus. Recycling may be occasionally inconvenient, but if it ultimately allows the glory of God to sing out through his creation, is it really too much to ask?
Psalm 104 paints a vivid picture of the diversity of species and of God’s great delight in each and every one of them (v. 25). Surely the extinction of a species is one of the greatest tragedies of life. If, as Christians, we are uncomfortable with the social or political baggage that goes along with some of the environmental campaign groups prominent today, then we should create our own groups. We should be every bit as vocal in our opposition to the exploitation of the earth, for this world preaches God’s glory and we want its voice to ring out clearly. We enjoy the good gifts of this earth, but we do so sustainably and without exploitation.
A creational worldview. Psalm 104 also advocates an understanding of our place within this world from an all-creation perspective. Everything matters to God, from the plankton to the whales to birdsongs and hyraxes. These are all important to him, as is the removal of sin and suffering from this world. Verse 35 seems incongruous within the flow of this poem, yet it makes perfect sense. If Yahweh made this world perfect and everything matters to him, then anything that spoils his glorious design and plan in this world is abominable.
If everything matters, then politics and the arts matter. Finance and social governance are important to God. Family relationships and community well-being are important to him. Environmental policy, dance, sports, literature, music, work, and church are all important to God because they are all vital components of a cosmic order that he has created. The Old Testament is dominated by the idea of covenant (a kingship idea), and the New Testament is shaped by Jesus’ language of the kingdom of God. His rule as Creator affects every single area of the cosmos and every aspect of our interaction with him, with each other, and with this world.
A Christian worldview is a creational worldview. Everything matters. We should therefore seek to do everything consciously for his glory.
