Psa 104:9-10 | KingComments | STEP | What the psalmist describes in does correspond to God’s work described in Genesis 1, but he does it poetically. We are reminded of the third day of creation. The dry land comes forth ( ; cf. ). God “established the earth upon its foundations” (cf. ; ). The LORD is the Creator of heaven and earth. He is also the Sustainer of creation, for the earth “will not totter forever and ever”. In we see a reference to the history of the flood ( ). In this too we recognize the hand of the LORD ( ). The historical flood is denied in the end time, the time in which we live ( ). The psalmist depicts the end of the flood by depicting that God rebukes the waters ( ). Then they hurry away. They rush off, hastened to do so by the sound of God’s thunder. After the power of God in the flood, the mountains rose up and the valleys sank down in the place that God had “established for them” ( ). When He brought forth the dry, He gave the waters of the sea their place in the valleys, among other things, as oceans. The sea is under the authority of God. In His power over the sea, He has set a boundary on the water ( ; ). The earth will not be covered by water again. That there was a worldwide flood was due to the wickedness of man. Then God said that He will not destroy the world by water again ( ). That does not mean that God’s judgment will not come upon the earth once again if man persists in his sin. However, that judgment will not come by a new flood, but by fire. Peter says that “the world at that time was destroyed, being flooded with water”, but that “the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction” ( ).

‏ Psalms 104:9-10

A Boundary Set On the Sea

What the psalmist describes in Psa 104:5 does correspond to God’s work described in Genesis 1, but he does it poetically. We are reminded of the third day of creation. The dry land comes forth (Gen 1:9-10; cf. Job 38:4-6). God “established the earth upon its foundations” (cf. 1Sam 2:8; Psa 96:10b). The LORD is the Creator of heaven and earth. He is also the Sustainer of creation, for the earth “will not totter forever and ever”.

In Psa 104:6 we see a reference to the history of the flood (Gen 7:17-20). In this too we recognize the hand of the LORD (Gen 7:4). The historical flood is denied in the end time, the time in which we live (2Pet 3:3-6).

The psalmist depicts the end of the flood by depicting that God rebukes the waters (Psa 104:7). Then they hurry away. They rush off, hastened to do so by the sound of God’s thunder.

After the power of God in the flood, the mountains rose up and the valleys sank down in the place that God had “established for them” (Psa 104:8). When He brought forth the dry, He gave the waters of the sea their place in the valleys, among other things, as oceans.

The sea is under the authority of God. In His power over the sea, He has set a boundary on the water (Psa 104:9; Job 38:8-11). The earth will not be covered by water again. That there was a worldwide flood was due to the wickedness of man. Then God said that He will not destroy the world by water again (Gen 9:11-17).

That does not mean that God’s judgment will not come upon the earth once again if man persists in his sin. However, that judgment will not come by a new flood, but by fire. Peter says that “the world at that time was destroyed, being flooded with water”, but that “the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction” (2Pet 3:6-7).

God Cares For His Creation

The “springs”, where we can think of the rain clouds, are controlled by God (Psa 104:10; cf. Job 37:11-12 ; Job 38:25-26). He determines that they should pour out their water “between the mountains”, leading the streams of water to the valleys. These are the dry riverbeds, the wadis. When it rains, they fill up and form rivers that flow between the mountains. The springs are the places where the water from the wadis meet.

By means of this watering system God has made, He “gives drink to every beast of the field” (Psa 104:11). This is how He keeps them alive. Also “the wild donkeys quench their thirst” there. Wild donkeys live in the dry wilderness and desperately need the water. The most indomitable animals, living far from man and completely independent of man’s help, are an object of care to God.

God also makes sure that the birds can drink. He has made the watering places so that “the birds of the heavens” can dwell by them (Psa 104:12). Near the waters grow trees and plants where the birds can dwell and find their food. They drink and return to their place in the branches where they make their voices heard by singing to God’s glory, as it were, to thank Him for His care of them.

The water comes directly from the presence of God, “from His upper chambers” (Psa 104:13). From there He “waters” the mountains. That “the earth is satisfied by the fruit of His works” means that the rivers, as the fruit of God’s work in giving rain, satisfy the earth with water making the earth fertile. Through the rain, God “causes the grass to grow for the cattle”, as well as, for example, wheat as a “vegetation for the labor of man” (Psa 104:14). Thus, God brings forth “food [literally: bread] from the earth” for all creatures on earth.

Wine, oil and food [literally: bread] (Psa 104:15) are presented as foods that come from the earth. In fact, they are the end products of grapes, olives, and wheat after they have been processed by man. It is good to keep in mind that the end product has its origin in the earth where God made it grow (1Cor 3:7). Also, it is good to remember that the end product came about only because God gave man the wisdom and strength to do so. We see here that the LORD is not only the Creator. He is also the Sustainer of creation, His creatures, and so also of man.

The three raw materials from which the final products are made are the summary of the fruit of the land. They are often mentioned in the same breath: “your grain and your new wine and your oil” (Deu 7:13 ; Deu 11:14 ; Deu 12:17 ; Deu 14:23 ; Deu 18:4). Wine here is associated with joy (cf. Jdg 9:13; Ecc 10:19). The oil is a picture of the Holy Spirit with Whom the believer is anointed (1Jn 2:20 ; 27). In the bread we see a picture of the Lord Jesus, Who is the bread of life (Jn 6:35).

There is not only abundance of everything on that one, same earth, but also great diversity. From the water God gives, “the trees of the LORD drink their fill [literally: are satisfied]” (Psa 104:16). The trees tower impressively high above the grass. That is why they are called “trees of the LORD”. Compare “cedars of God” which are mighty cedars (Psa 80:10). The trees provide many kinds of fruit, as well as timber to build with. Wood can also serve as firewood, both for sacrifices and for cooking.

Trees are thereby a place where the birds nest, where they have their young and feed and protect them (Psa 104:17; Psa 104:12). The stork is mentioned by name, as are the fir trees, or cypress trees, the trees where she has her home. Cypress timber was used in the building of the temple (1Kgs 5:8 ; 10 ; 1Kgs 6:15 ; 34; 2Chr 2:8 ; 2Chr 3:5). The stork is an unclean bird (Lev 11:19; Deu 14:18), but she knows her seasons (Jer 8:7) and also has her fixed home. Both are given to her by God.

For the wild goats and for the shephanim [coney or rock badgers], God made another shelter (Psa 104:18). Each animal has been given its own shelter by God. There it feels at home and also safe. Thus, “the high mountains”, which are difficult for man to climb, are “for the wild goats” an area of protection. Similarly, are the cliffs “a refuge for the shephanim”. They “are not mighty people, yet they make their houses in the rocks” (Pro 30:26).