Psalm 104:34
My meditation of him shall be sweet: I will be glad in the LORD.
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EXPOSITORY (ENGLISH BIBLE)
(34) My meditation.—Rather, my singing or my poetry.

104:31-35 Man's glory is fading; God's glory is everlasting: creatures change, but with the Creator there is no variableness. And if mediation on the glories of creation be so sweet to the soul, what greater glory appears to the enlightened mind, when contemplating the great work of redemption! There alone can a sinner perceive ground of confidence and joy in God. While he with pleasure upholds all, governs all, and rejoices in all his works, let our souls, touched by his grace, meditate on and praise him.My meditation of him shall be sweet - That is, I will find pleasure in meditating on his character and works. See the notes at Psalm 1:2. It is one of the characteristics of true piety that there is a "disposition" to think about God; that the mind is "naturally" drawn to that subject; that it does not turn away from it, when it is suggested; that this fills up the intervals of business in the day-time, and that it occupies the mind when wakeful at night. Psalm 63:6. It is also a characteristic of true piety that there is "pleasure" in such meditations; happiness in thinking of God. The sinner has no such pleasure. The thought of God is painful to him; he does not desire to have it suggested to him; he turns away from it, and avoids it. Compare the notes at Isaiah 30:11. It is one of the evidences of true piety when a man "begins" to find pleasure in thinking about God; when the subject, instead of being unpleasant to him, becomes pleasant; when he no longer turns away from it, but is sensible of a desire to cherish the thought of God, and to know more of him.

I will be glad in the Lord - That is, I will rejoice that there is such a Being; I will seek my happiness in him as my God.

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). My meditation; or, my speech, or discourse; my praising of God, mentioned Psalm 104:33. Of him; concerning the glory of his works.

Shall be sweet; either,

1. To God; he will graciously accept it; praise being his most acceptable sacrifice, as is affirmed, Psalm 69:30,31. Or rather,

2. To myself, as may be gathered from the next clause. He implies that he shall not only do this work, which a man may do unwillingly, or by constraint, but that he will do it cheerfully, and with delight; which is most pleasing to God.

I will be glad in the Lord; I will rejoice in the contemplation of God’s works, and in praising him for them. My meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of creation, providence, and redemption; of his word, the blessed truths and comfortable doctrines of it; of his providential dispensations, and gracious dealings with his people in the present state; which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition,

"let my meditation be sweet before him;''

that is, grateful and acceptable to him: or, as the Septuagint and Vulgate Latin versions, "let my speech", discourse, colloquy, address in prayer; see Psalm 141:2, or, "let my praise", so the Arabic and Syriac versions: the spiritual sacrifices both of prayer and praise are acceptable to God through Christ; and the speech of the church, and every believer, whether in the one way or the other, is sweet to Christ, very pleasant and delightful to him, Sol 2:14.

I will be glad in the Lord: the Targum is,

"in the Word of the Lord;''

in the essential Word, the Lord Jesus Christ; in his person, the greatness, glory, beauty, and fulness of it; in his righteousness, its purity, perfection, and perpetuity; in his salvation, being so suitable, complete, and glorious.

My meditation of him shall be sweet: I will be glad in the LORD.
EXEGETICAL (ORIGINAL LANGUAGES)
34. Let my meditation be sweet unto him:

As for me, I will rejoice in Jehovah.

Sweet, i.e. acceptable, a word used of sacrifices in Jeremiah 6:20; Hosea 9:4; Malachi 3:4. Cp. Psalm 19:14. As Jehovah rejoices in His works (Psalm 104:31), so the Psalmist rejoices in Jehovah.Verse 34. - My meditation of him shall be sweet; rather, may my meditation be pleasing to him! (Kay, Cheyne, Revised Version). I be glad in the Lord (comp. Psalm 32:11; Psalm 33:1, etc.). Rejoicing in the Lord is a form of praising him. Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Psalm 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Psalm 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psalm 68:9, Isaiah 23:13; Joshua 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psalm 68:28; Jeremiah 2:21; Genesis 43:14, and the reverse case above in Psalm 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana.

(Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.)

Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psalm 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psalm 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Psalm 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psalm 145:15., Psalm 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psalm 104:29 is equivalent to תּאסף, as in 1 Samuel 15:6, and frequently. The full future forms accented on the ultima, from Psalm 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psalm 104:29.

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