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4. Numbering the multitude, etc. As the gathering together of the people of whom the Psalmist spoke might appear to be an impossibility, there seems some ground for the opinion of those who think that he confirms it in this verse. The connection they give to the Psalmist’s words is this — that as it is at least not more difficult to gather men together who are outcast and scattered, than to number the stars, there was no reason why the wandering exile Israelites should despair of their return, provided they should resort with one consent to God as their only head. There is some probability, too, in the conjecture that the Psalmist may allude to that promise —

“Look now towards the stars of heaven, if thou canst tell them,
so shall thy seed be.” (Genesis 15:5.)

But as the Psalmist immediately afterwards treats of the order of things in nature generally, the simplest rendering, I think, is to understand this verse with reference to the admirable work of God to be seen in the heavens, where we behold his matchless wisdom, in regulating, without one degree of aberration, the manifold, complex, winding courses of the stars. To each of them he assigns its fixed and distinct office, and in all the multitude there is no confusion. He therefore exclaims immediately — Great is God, and boundless, both in power and understanding. We learn from this that there cannot be greater folly than to make our judgment the measure of God’s works, displaying in these, as he often does, his incomprehensible power and wisdom.

6. Raising up, etc. The ascription of this to God fitly tends to confirm our hope under affliction, and prevent our souls from fainting under the cross. From this we may infer that although our fathers who lived under the Law were more gently dealt with, they knew something at least of that warfare with which God daily exercises us, in order to make us seek our true rest elsewhere than in this world. Should a doubt steal upon the minds of those who have been brought under heavy afflictions, as to the forthcoming of that help which God has promised to extend, let the truth recur to our remembrance, that we are brought low that God may lift us up again. And if upon seeing the prosperity of the wicked we are smitten and inflamed with envy, let the words of the Psalmist come into our mind, That they are lifted up that they may be cast down into destruction. When he speaks of their being cast down even to the earth, there can be no doubt that he passes an indirect censure upon their pride which leads them to exalt themselves on high, as if they belonged to some superior order of beings.

7. Sing to Jehovah in thanksgiving Again he exhorts to sing the praises of God, intimating at the same time that abundant matter was not wanting, since new proofs still meet our eyes of his power, goodness, and wisdom. First he tells us that he covers the heavens with clouds, and this change would awaken our attention, were we not chargeable with so much thoughtlessness. Various as are the marvels to be seen in the heavens above us, were the same serenity always to continue, we would not have so wonderful a display of his power as when he suddenly veils them with clouds, withdrawing the light of the sun, and setting a new face as it were upon the world. He afterwards hints that in this way provision is made for all living creatures, for thus the herbs germinate, and the earth is supplied with the moisture which makes it fertile. Thus in connection with the proofs of his power God sets before our eyes those of his mercy and fatherly consideration for the human family; nay, he shows that he does not overlook even the wild beasts and cattle. Philosophers discover the origin of rain in the elements, and it is not denied that clouds are formed from the gross vapors which are exhaled from the earth and sea, but second causes should not prevent us from recognizing the providence of God in furnishing the earth with the moisture needed for fructification. As the earth chapped with heat shows its thirst by opening its mouth, so God on his part in sending rain distills drink for it. He might in other ways of a more secret kind give it strength to preserve it from failing, but this irrigation is something which passes before our eyes to image forth the continual care which he has over us.

9. Who gives to the cattle their food By giving an instance he explains more clearly what he had said, of God’s providing food for every living creature. When he speaks of the cattle and the ravens being fed, and not of men, this is to give more emphasis to his argument. We know that it was for man’s sake the world was made at all, and endued with fertility and plenty; and in proportion as we are nearer in the scale of existence to God, he shows us the more of his goodness. But if he condescends to notice the brute creation, it is plain that to us he will be a nurse and a father. For the same reason he names the ravens, the most contemptible of all birds, to teach us that the goodness of God extends to every part of the world. When he says that their young cry unto God, he no doubt refers to their natural cry, but hints at the same time that they own that they must be in want unless God give them meat from heaven. As to the Jewish fable that the ravens desert their young ones as soon as put forth, and that worms are bred in the barks of the trees to feed them, this is one of their customary stories, never scrupling as they do, nor being ashamed, to invent anything, however unfounded, when a difficulty comes in the way. ²⁹²²⁹²     “Car quant a la fable que les Juifs racontent, que les corbeaux laissent leur petits si tost qu’ils sont esclos,” etc. — Fr. It is enough for us to know that the whole system of nature is so regulated by God, that not even the young ravens want their food, when with hoarse outcry they confess that they are in need, and that they cannot have it supplied except by God.