26 There go the ships; there is that great beast, which you have made as a plaything.
The heads of the great snake were crushed by you; you gave them as food to the fishes of the sea.
Those who go down to the sea in ships, who do business in the great waters;
The resting-place of Zebulun will be by the sea, and he will be a harbour for ships; the edge of his land will be by Zidon.
Let it be cursed by those who put a curse on the day; who are ready to make Leviathan awake.
He is so cruel that no one is ready to go against him. Who then is able to keep his place before me? Who ever went against me, and got the better of me? There is no one under heaven! I will not keep quiet about the parts of his body, or about his power, and the strength of his frame. Who has ever taken off his outer skin? who may come inside his inner coat of iron? Who has made open the doors of his face? Fear is round about his teeth. His back is made of lines of plates, joined tight together, one against the other, like a stamp. One is so near to the other that no air may come between them. They take a grip of one another; they are joined together, so that they may not be parted. His sneezings give out flames, and his eyes are like the eyes of the dawn. Out of his mouth go burning lights, and flames of fire are jumping up. Smoke comes out of his nose, like a pot boiling on the fire. His breath puts fire to coals, and a flame goes out of his mouth. Strength is in his neck, and fear goes dancing before him. The plates of his flesh are joined together, fixed, and not to be moved. His heart is as strong as a stone, hard as the lower crushing-stone. When he gets ready for the fight, the strong are overcome with fear. The sword may come near him but is not able to go through him; the spear, or the arrow, or the sharp-pointed iron. Iron is to him as dry grass, and brass as soft wood. The arrow is not able to put him to flight: stones are no more to him than dry stems. A thick stick is no better than a leaf of grass, and he makes sport of the onrush of the spear. Under him are sharp edges of broken pots: as if he was pulling a grain-crushing instrument over the wet earth. The deep is boiling like a pot of spices, and the sea like a perfume-vessel. After him his way is shining, so that the deep seems white. On earth there is not another like him, who is made without fear. Everything which is high goes in fear of him; he is king over all the sons of pride.
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Commentary on Psalms 104 Commentary Critical and Explanatory on the Whole Bible
PSALM 104
Ps 104:1-35. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked.
1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.
2. light—is a figurative representation of the glory of the invisible God (Mt 17:2; 1Ti 6:16). Its use in this connection may refer to the first work of creation (Ge 1:3).
stretchest out the heavens—the visible heavens or sky which cover the earth as a curtain (Isa 40:12).
3. in the waters—or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
walketh—or, "moveth" (compare Ps 18:10, 11; Am 9:6).
4. This is quoted by Paul (Heb 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.
spirits—literally, "winds."
flaming fire—(Ps 105:32) being here so called.
5. The earth is firmly fixed by His power.
6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Ps 76:6; Isa 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Ps 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
14, 15. so that men and beasts are abundantly provided with food.
for the service—literally, "for the culture," &c., by which he secures the results.
oil … shine—literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
strengtheneth … heart—gives vigor to man (compare Jud 19:5).
16-19. God's care of even wild animals and uncultivated parts of the earth.
20-23. He provides and adapts to man's wants the appointed times and seasons.
24-26. 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
26. leviathan—(Job 40:20) heightens the estimate of the sea's greatness, and of His power who gives such a place for sport to one of His creatures.
27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (Ps 13:1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.
31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (Ps 147:1).
35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.
Praise ye the Lord—The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.