| Barnes' Notes on the Bible He causeth the grass to grow for the cattle - Out of the earth there is caused to grow every variety of food necessary for the various orders of beings that are placed upon it. The idea here is not merely that of "abundance;" it is also that of "variety:" the needs and tastes of all have been consulted in the productions of the earth. The one earth - the same earth - has been made to produce the endless varieties of food required for the creatures that have been placed on it. The word "grass" here refers to all the vegetable productions needful for cattle. And herb for the service of man - Genesis 1:29. The word "herb" here would include every green plant or vegetable; or all that the earth produces for the food of man. This, of course, refers to the earth as it came from the hand of God, and to the original arrangement, before permission was given to man to eat the flesh of animals, Genesis 9:3. The word translated "service" might be rendered "culture," as if man was to cultivate it for his use, not that it was to be produced, as the food for cattle, spontaneously. That he may bring forth food out of the earth - Hebrew, "bread." That is, that by culture he may bring forth that which would make bread.
Clarke's Commentary on the BibleHe causeth the grass to grow for the cattle - Doth God care for oxen? Yes, and there is not a beast of the field that does not share his merciful regards. And herb for the serviee of man - Plants, esculent herbs, and nutritive grain in general; and thus he brings forth food (לחם lechem, bread) out of the earth. In the germination and growth of a grain of wheat there is a profusion of miracles. God takes care of man, and of all those animals which are so necessary to the convenience and comfort of man.
Gill's Exposition of the Entire BibleHe causeth the grass to grow for the cattle,.... By means of rain falling upon the tender herb, and upon the mown grass, whereby provision of food is made for those creatures that live upon grass. And herb for the service of man: some herbs being for physic for him, and others for food, and all more or less for his use. Herbs were the original food of man, Genesis 1:29 and still a dinner of herbs, where love is, is better than a stalled ox, and hatred therewith, Proverbs 15:17. Some render it, "and herb at the tillage of man" (o): grass grows of itself for the use of the cattle; but the herb, as wheat and the like, which is for the use of man, is caused to grow when man has taken some pains with the earth, and has tilled and manured it: but the former sense seems best. That he may bring forth food out of the earth; either that man may do it by his tillage; or rather that the Lord may do it, by sending rain, and causing the grass and herbs to grow. However, man's food, as well as the food of beasts, comes out of the earth, as he himself does, and to which he must return. (o) "ad culturam", Cocceius, some in Vatablus, and Michaelis; so Gussetius, p. 572.
Keil and Delitzsch Biblical Commentary on the Old TestamentIn the fourth decastich the poet goes further among the creatures of the field and of the forest. The subject to להוציא is מצמיח. The clause expressing the purpose, which twice begins with an infinitive, is continued in both instances, as in Isaiah 13:9, but with a change of subject (cf. e.g., Amos 1:11; Amos 2:4), in the finite verb. On what is said of wine we may compare Ecclesiastes 10:19, Sir. 40:20, and more especially Isaiah, who frequently mentions wine as a representative of all the natural sources of joy. The assertion that משּׁמן signifies "before oil equals brighter than oil," is an error that is rightly combated by Bttcher in his Proben and two of his "Gleanings," (Note: Proben, i.e., Specimens of Old Testament interpretation, Leipzig 1833, and Aehrenlese (Gleanings), referred to in the preface of these volumes. - Tr.) which imputes to the poet a mention of oil that is contrary to his purpose in this connection wand inappropriate. Corn, wine, and oil are mentioned as the three chief products of the vegetable kingdom (Luther, Calvin, Grotius, Dathe, and Hupfeld), and are assumed under עשׂב in Psalm 104:14, as is also the case in other instances where distinction would be superfluous, e.g., in Exodus 9:22. With oil God makes the countenance shining, or bright and cheerful, not by means of anointing-since it was not the face but the head that was anointed (Matthew 6:17), - but by the fact of its increasing the savouriness and nutritiveness of the food. להצהיל is chosen with reference to יצהר. In Psalm 104:15 לבב־אנושׁ does not stand after, as in Psalm 104:15 (where it is לבב־ with Gaja on account of the distinctive), but before the verb, because לבב as that which is inward stands in antithesis to פנים as that which is outside. Since the fertilization of the earth by the rain is the chief subject of the predication in Psalm 104:13, Psalm 104:16 is naturally attached to what precedes without arousing critical suspicion. That which satisfies is here the rain itself, and not, as in Psalm 104:13, that which the rain matures. The "trees of Jahve" are those which before all others proclaim the greatness of their Creator. אשׁר־שׁם refers to these trees, of which the cedars and then the cypresses (ברושׁים, root בר, to cut) are mentioned. They are places where small and large birds build their nests and lodge, more particularly the stork, which is called the חסידה as being πτηνῶν εὐσεβέστατον ζώων (Barbrius, Fab. xiii.), as avis pia (pietaticultrix in Petronius, Leviticus 6), i.e., on account of its love of family life, on account of which it is also regarded as bringing good fortune to a house. (Note: In the Merg& district, where the stork is not called leklek as it is elsewhere, but charnuk[ on account of its bill like a long horn (Arab. chrn) standing out in front, the women and children call it Arab. 'bû sa‛d, "bringer of good luck." Like the חסידה, the long-legged carrion-vulture (Vultur percnopterus) or mountain-stork, ὀρειπελαργός, is called רחם (Arab. rḥm) on account of its στοργή.) The care of God for the lodging of His creatures leads the poet from the trees to the heights of the mountains and the hiding-places of the rocks, in a manner that is certainly abrupt and that disturbs the sketch taken from the account of the creation. הגּבהים is an apposition. יעל (Arabic wa‛il) is the steinboc, wild-goat, as being an inhabitant of יעל (wa‛l, wa‛la), i.e., the high places of the rocks, as יען, Lamentations 4:3, according to Wetzstein, is the ostrich as being an inhabitant of the wa‛na, i.e., the sterile desert; and שׁפן is the rock-badger, which dwells in the clefts of the rocks (Proverbs 30:26), and resembles the marmot - South Arabic Arab. tufun, Hyrax Syriacus (distinct from the African). By שׁפן the Jewish tradition understand the coney, after which the Peshto here renders it לחגסא (חגס, cuniculus). Both animals, the coney and the rock-badger, may be meant in Leviticus 11:5; Deuteronomy 14:7; for the sign of the cloven hoof (פּרסה שׁסוּעה) is wanting in both. The coney has four toes, and the hyrax has a peculiar formation of hoof, not cloven, but divided into several parts.
Geneva Study BibleHe causeth the grass to grow for the cattle, and herb for the service of {h} man: that he may bring forth food out of the earth; (h) He describes God's providential care over man, who not only provides necessary things for him such as herbs and other meat: but also things to rejoice and comfort him such as wine and oil or ointments.
Jamieson-Fausset-Brown Bible Commentary14, 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).
Matthew Henry's Concise Commentary104:10-18 When we reflect upon the provision made for all creatures, we should also notice the natural worship they render to God. Yet man, forgetful ungrateful man, enjoys the largest measure of his Creator's kindness. the earth, varying in different lands. Nor let us forget spiritual blessings; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness. Does God provide for the inferior creatures, and will he not be a refuge to his people?
Matthew Henry's Whole Bible CommentaryVerses 10-18 Having given glory to God as the powerful protector of this earth, in saving it from being deluged, here he comes to acknowledge him as its bountiful benefactor, who provides conveniences for all the creatures. I. He provides fresh water for their drink: He sends the springs into the valleys, v. 10. There is water enough indeed in the sea, that is, enough to drown us, but not one drop to refresh us, be we ever so thirsty-it is all so salt; and therefore God has graciously provided water fit to drink. Naturalists dispute about the origin of fountains; but, whatever are their second causes, here is their first cause; it is God that sends the springs into the brooks, which walk by easy steps between the hills, and receive increase from the rain-water that descends from them. These give drink, not only to man, and those creatures that are immediately useful to him, but to every beast of the field (v. 11); for where God has given life he provides a livelihood and takes care of all the creatures. Even the wild asses, though untameable and therefore of no use to man, are welcome to quench their thirst; and we have no reason to grudge it them, for we are better provided for, though born like the wild ass's colt. We have reason to thank God for the plenty of fair water with which he has provided the habitable part of his earth, which otherwise would not be habitable. That ought to be reckoned a great mercy the want of which would be a great affliction; and the more common it is the greater mercy it is. Usus communis aquarum-water is common for all. II. He provides food convenient for them, both for man and beast: The heavens drop fatness; they hear the earth, but God hears them, Hos. 2:21. He waters the hills from his chambers (v. 13), from those chambers spoken of (v. 3), the beams of which he lays in the waters, those store-chambers, the clouds that distil fruitful showers. The hills that are not watered by the rivers, as Egypt was by the Nile, are watered by the rain from heaven, which is called the river of God (Ps. 65:9), as Canaan was, Deu. 11:11, 12. Thus the earth is satisfied with the fruit of his works, either with the rain it drinks in (the earth knows when it has enough; it is a pity that any man should not) or with the products it brings forth. It is a satisfaction to the earth to bear the fruit of God's works for the benefit of man, for thus it answers the end of its creation. The food which God brings forth out of the earth (v. 14) is the fruit of his works, which the earth is satisfied with. Observe how various and how valuable its products are. 1. For the cattle there is grass, and the beasts of prey, that live not on grass, feed on those that do; for man there is herb, a better sort of grass (and a dinner of herbs and roots is not to be despised); nay, he is furnished with wine, and oil, and bread, v. 15. We may observe here, concerning our food, that which will help to make us both humble and thankful. (1.) To make us humble let us consider that we have a necessary dependence upon God for all the supports of this life (we live upon alms; we are at his finding, for our own hands are not sufficient for us),-that our food comes all out of the earth, to remind us whence we ourselves were taken and whither we must return,-and that therefore we must not think to live by bread alone, for that will feed the body only, but must look into the word of God for the meat that endures to eternal life. Let us also consider that we are in this respect fellow-commoners with the beasts; the same earth, the same spot of ground, that brings grass for the cattle, brings corn for man. (2.) To make us thankful let us consider, [1.] That God not only provides for us, but for our servants. The cattle that are of use to man are particularly taken care of; grass is made to grow in great abundance for them, when the young lions, that are not for the service of man, often lack and suffer hunger. [2.] That our food is nigh us, and ready to us. Having our habitation on the earth, there we have our storehouse, and depend not on the merchant-ships that bring food from afar, Prov. 31:14. [3.] That we have even from the products of the earth, not only for necessity, but for ornament and delight, so good a Master do we serve. First, Does nature call for something to support it, and repair its daily decays? Here is bread, which strengthens man's heart, and is therefore called the staff of life; let none who have that complain of want. Secondly, Does nature go further, and covet something pleasant? Here is wine, that makes glad the heart, refreshes the spirits, and exhilarates them, when it is soberly and moderately used, that we may not only go through our business, but go through it cheerfully. It is a pity that that should be abused to overcharge the heart, and unfit men for their duty, which was given to revive their heart and quicken them in their duty. Thirdly, Is nature yet more humoursome, and does it crave something for ornament too? Here is that also out of the earth-oil to make the face to shine, that the countenance may not only be cheerful but beautiful, and we may be the more acceptable to one another. 2. Nay, the divine providence not only furnishes animals with their proper food, but vegetables also with theirs (v. 16): The trees of the Lord are full of sap, not only men's trees, which they take care of and have an eye to, in their orchards, and parks, and other enclosures, but God's trees, which grow in the wildernesses, and are taken care of only by his providence; they are full of sap and want no nourishment. Even the cedars of Lebanon, an open forest, though they are high and bulky, and require a great deal of sap to feed them, have enough from the earth; they are trees which he has planted, and which therefore he will protect and provide for. We may apply this to the trees of righteousness, which are the planting of the Lord, planted in his vineyard; these are full of sap, for what God plants he will water, and those that are planted in the house of the Lord shall flourish in the courts of our God, Ps. 92:13. III. He takes care that they shall have suitable habitations to dwell in. To men God has given discretion to build for themselves and for the cattle that are serviceable to them; but there are some creatures which God more immediately provides a settlement for. 1. The birds. Some birds, by instinct, make their nests in the bushes near rivers (v. 12): By the springs that run among the hills some of the fowls of heaven have their habitation, which sing among the branches. They sing, according to their capacity, to the honour of their Creator and benefactor, and their singing may shame our silence. Our heavenly Father feeds them (Mt. 6:26), and therefore they are easy and cheerful, and take no thought for the morrow. The birds being made to fly above the earth (as we find, Gen. 1:20), they make their nests on high, in the tops of trees (v. 17); it should seem as if nature had an eye to this in planting the cedars of Lebanon, that they might be receptacles for the birds. Those that fly heavenward shall not want resting-places. The stork is particularly mentioned; the fir-trees, which are very high, are her house, her castle. 2. The smaller sort of beasts (v. 18): The wild goats, having neither strength nor swiftness to secure themselves, are guided by instinct to the high hills, which are a refuge to them; and the rabbits, which are also helpless animals, find shelter in the rocks, where they can set the beasts of prey at defiance. Does God provide thus for the inferior creatures; and will he not himself be a refuge and dwelling-place to his own people? |
