| Barnes' Notes on the Bible And wine that maketh glad the heart of man ... - literally, "And wine (it) gladdens the heart of man to make his face to shine more than oil." Margin, "to make his face shine with oil, or more than oil." The latter expresses the idea most accurately. So DeWette renders it. The meaning is, that the earth is made to produce wine (or grapes which produce wine), and this exhilarates the heart, so that the effect is seen on the countenance, making it more bright and cheerful than it is when anointed with oil. On the use of oil, see the notes at Psalm 23:5. The reference here, in the original, is not to wine and oil as produced by the earth, as would seem to be implied in our translation, but to wine that makes the heart glad, and the face brighter than if anointed with oil. The psalmist here states a fact about the use of wine - a wellknown fact that it exhilarates the heart, and brightens the countenance; and he states it merely as a fact. He says nothing on the question whether the use of wine as a beverage is, or is not, proper and safe. Compare the notes at John 2:10. And bread which strengtheneth man's heart - That is, Which sustains the heart - that being regarded as the seat of life. Compare Genesis 18:5.
Clarke's Commentary on the BibleAnd wine - Wine, in moderate quantity, has a wondrous tendency to revive and invigorate the human being. Ardent spirits exhilarate, but they exhaust the strength; and every dose leaves man the worse. Unadulterated wine, on the contrary, exhilarates and invigorates: it makes him cheerful, and provides for the continuance of that cheerfulness by strengthening the muscles, and bracing the nerves. This is its use. Those who continue drinking till wine inflames them, abase this mercy of God. Oil to make his face to shine - That is, to anoint the body; and particularly those parts most exposed to the sun and weather. This is of high importance in all arid lands and sultry climates. By it the pores are kept open, and perspiration maintained. Bread which strengtheneth man's heart - In hunger not only the strength is prostrated, but the natural courage is also abated. Hunger has no enterprise, emulation, nor courage. But when, in such circumstances, a little bread is received into the stomach, even before concoction can have time to prepare it for nutriment, the strength is restored, and the spirits revived. This is a surprising effect; and it has not yet been satisfactorily accounted for. Three of the choicest and most important articles of life are here mentioned: Wine, for the support of the vital and intellectual spirits; Bread, for the support of the nervous and muscular system; and Oil, as a seasoner of food, and for those unctions so necessary for the maintenance of health. Where wine, oil, and bread can be had in sufficient quantities, there animal food, ardent spirits, and all high-seasoned aliments, may be well dispensed with. Heavy taxes on these necessaries of life are taxes on life, itself; and infallibly lead to adulteration of the articles themselves; especially wine and oil, which, in countries where they are highly taxed, are no longer to be found pure.
Gill's Exposition of the Entire BibleAnd wine that maketh glad the heart of man,.... That is, by means of rain watering the earth, vines are caused to grow out of it; which produce wine, that has such a virtue in it, as to cheer the heart of man, even of a miserable, distressed, and afflicted man, as the word (p) is supposed to signify, Judges 9:13. Of this nature are (and therefore are compared to wine, or expressed by it) the love of God and Christ; the blessings of grace, the doctrines of the Gospel, the ordinances of it; particularly that of the Lord's supper, and even the joys of heaven. And oil to make his face to shine: or, "to make his face shine more than oil" (q); and so it continues the account of the virtue of wine, which not only cheers the heart, but makes the countenance brisk and lively, and even shine again: but, according to our version, and others, this is a distinct effect of the rain, causing olive trees to grow out of the earth, productive of oil; which being eaten, fattens, and so makes the face to shine; as it also does by anointing with it, which was much in use for that purpose in the eastern countries, as well as for cheering and refreshing; see Ruth 3:3. Pliny (r) says, oil purifies or clears; and particularly of oil of almonds, he says, that it makes clean, makes bodies soft, smooths the skin, procures gracefulness; and, with honey, takes spots or specks out of the face. Kimchi makes mention of another use of oil, in lighting lamps; by which the face of man is enlightened, or light is given him. So the Targum, "to enlighten the face with oil.'' To this the grace of the Spirit is often compared in Scripture, with which both Christ and his members are said to be anointed, Acts 10:38. This not only cheers and refreshes them, and is therefore called the oil of joy and gladness, Psalm 45:7, but beautifies and adorns them, and even makes them fat and flourishing, and so their faces to shine; as well as causes their lamps of profession to burn clearly, and the light of their good works to shine before men to the glory of God. And bread which strengthens man's heart: the earth being watered with rain, causes the wheat sown in it to grow up; of which bread is made for the support of man's life, and is the chief sustenance of it; and is therefore commonly called "the staff of life", and, by the prophet, "the whole stay of bread", Isaiah 3:1, by which human nature is invigorated, and the strength of man is kept up and increased; for the phrase, see Genesis 18:5. Of this nature are the provisions of God's house, which go by the same name, the word and ordinances; and especially Christ Jesus himself, the true and living bread; by which the Christian's spiritual life is supported and maintained, and he is comforted and refreshed, and strengthened for every good work. (p) "mortalis", Junius & Tremellius, Piscator; "sorry man", Ainsworth. (q) "prae oleo", Vatablus, Gejerus; "magis quam oleum", Piscator. (r) Nat. Hist. l. 23. c. 4.
Geneva Study BibleAnd wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.
Wesley's Notes 104:15 Oil - He alludes to the custom of those times and places, which was upon festival occasions to anoint their faces with oil. Bread - Which preserves or renews our strength and vigour.
King James Translators' Notesoil...: Heb. to make his face shine with oil, or, more than oil
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? |
