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O Lord My God, You Are Very Great

1Bless the Lord, O my soul!
O Lord my God, you are very great!
You are clothed with splendor and majesty,
2covering yourself with light as with a garment,
stretching out the heavens like a tent.
3He lays the beams of his chambers on the waters;
he makes the clouds his chariot;
he rides on the wings of the wind;
4he makes his messengers winds,
his ministers a flaming fire.

5He set the earth on its foundations,
so that it should never be moved.
6You covered it with the deep as with a garment;
the waters stood above the mountains.
7At your rebuke they fled;
at the sound of your thunder they took to flight.
8The mountains rose, the valleys sank down
to the place that you appointed for them.
9You set a boundary that they may not pass,
so that they might not again cover the earth.

10You make springs gush forth in the valleys;
they flow between the hills;
11they give drink to every beast of the field;
the wild donkeys quench their thirst.
12Beside them the birds of the heavens dwell;
they sing among the branches.
13From your lofty abode you water the mountains;
the earth is satisfied with the fruit of your work.

14You cause the grass to grow for the livestock
and plants for man to cultivate,
that he may bring forth food from the earth
15and wine to gladden the heart of man,
oil to make his face shine
and bread to strengthen man's heart.

16The trees of the Lord are watered abundantly,
the cedars of Lebanon that he planted.
17In them the birds build their nests;
the stork has her home in the fir trees.
18The high mountains are for the wild goats;
the rocks are a refuge for the rock badgers.

19He made the moon to mark the seasons;11Or the appointed times (compare Genesis 1:14)
the sun knows its time for setting.
20You make darkness, and it is night,
when all the beasts of the forest creep about.
21The young lions roar for their prey,
seeking their food from God.
22When the sun rises, they steal away
and lie down in their dens.
23Man goes out to his work
and to his labor until the evening.

24O Lord, how manifold are your works!
In wisdom have you made them all;
the earth is full of your creatures.
25Here is the sea, great and wide,
which teems with creatures innumerable,
living things both small and great.
26There go the ships,
and Leviathan, which you formed to play in it.22Or you formed to play with

27These all look to you,
to give them their food in due season.
28When you give it to them, they gather it up;
when you open your hand, they are filled with good things.
29When you hide your face, they are dismayed;
when you take away their breath, they die
and return to their dust.
30When you send forth your Spirit,33Or breath they are created,
and you renew the face of the ground.

31May the glory of the Lord endure forever;
may the Lord rejoice in his works,
32who looks on the earth and it trembles,
who touches the mountains and they smoke!
33I will sing to the Lord as long as I live;
I will sing praise to my God while I have being.
34May my meditation be pleasing to him,
for I rejoice in the Lord.
35Let sinners be consumed from the earth,
and let the wicked be no more!
Bless the Lord, O my soul!
Praise the Lord!


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15. And wine that cheereth the heart of man In these words we are taught, that God not only provides for men’s necessity, and bestows upon them as much as is sufficient for the ordinary purposes of life, but that in his goodness he deals still more bountifully with them by cheering their hearts with wine and oil. Nature would certainly be satisfied with water to drink; and therefore the addition of wine is owing to God’s superabundant liberality. The expression, and oil to make his face to shine, has been explained in different ways. As sadness spreads a gloom over the countenance, some give this exposition, That when men enjoy the commodities of wine and oil, their faces shine with gladness. Some with more refinement of interpretation, but without foundation, refer this to lamps. Others, considering the letter מ, mem to be the sign of the comparative degree, take the meaning to be, that wine makes men’s faces shine more than if they were anointed with oil. But the prophet, I have no doubt, speaks of unguents, intimating that God not only bestows upon men what is sufficient for their moderate use, but that he goes beyond this, giving them even their delicacies.

The words in the last clause, and bread that sustains man’s heart, I interpret thus: Bread would be sufficient to support the life of man, but God over and above, to use a common expression, bestows upon them wine and oil. The repetition then of the purpose which bread serves is not superfluous: it is employed to commend to us the goodness of God in his tenderly and abundantly nourishing men as a kind-hearted father does his children. For this reason, it is here stated again, that as God shows himself a foster-father sufficiently bountiful in providing bread, his liberality appears still more conspicuous in giving us dainties.

But as there is nothing to which we are more prone, than to abuse God’s benefits by giving way to excess, the more bountiful he is towards men, the more ought they to take care not to pollute, by their intemperance, the abundance which is presented before them. Paul had therefore good reason for giving that prohibition, (Romans 13:14)

“Make not provision for the flesh, to fulfill the lusts thereof;”

for if we give full scope to the desires of the flesh, there will be no bounds. As God bountifully provides for us, so he has appointed a law of temperance, that each may voluntarily restrain himself in his abundance. He sends out oxen and asses into pastures, and they content themselves with a sufficiency; but while furnishing us with more than we need, he enjoins upon us an observance of the rules of moderation, that we may not voraciously devour his benefits; and in lavishing upon us a more abundant supply of good things than our necessities require, he puts our moderation to the test. The proper rule with respect to the use of bodily sustenance, is to partake of it that it may sustain, but not oppress us. The mutual communication of the things needful for the support of the body, which God has enjoined upon us, is a very good check to intemperance; for the condition upon which the rich are favored with their abundance is, that they should relieve the wants of their brethren. As the prophet in this account of the divine goodness in providence makes no reference to the excesses of men, we gather from his words that it is lawful to use wine not only in cases of necessity, but also thereby to make us merry. This mirth must however be tempered with sobriety, first, that men may not forget themselves, drown their senses, and destroy their strength, but rejoice before their God, according to the injunction of Moses, (Leviticus 23:40;) and, secondly, that they may exhilarate their minds under a sense of gratitude, so as to be rendered more active in the service of God. He who rejoices in this way will also be always prepared to endure sadness, whenever God is pleased to send it. That rule of Paul ought to be kept in mind, (Philippians 4:12,)

“I have learned to abound, — I have learned to suffer want.”

If some token of the divine anger is manifest, even he who has an overflowing abundance of all kinds of dainty food, will restrict himself in his diet knowing that he is called to put on sackcloth, and to sit among ashes. Much more ought he whom poverty compels to be temperate and sober, to abstain from such delicacies. In short, if one man is constrained to abstain from wine by sickness, if another has only vapid wine, and a third nothing but water, let each be content with his own lot, and willingly and submissively wean himself from those gratifications which God denies him.

The same remarks apply to oil. We see from this passage that ointments were much in use among the Jews, as well as among the other eastern nations. At the present day, it is different with us, who rather keep ointments for medicinal purposes, than use them as articles of luxury. The prophet, however, says, that oil also is given to men, that they may anoint themselves therewith. But as men are too prone to pleasure, it is to be observed, that the law of temperance ought not to be separated from the beneficence of God, lest they abuse their liberty by indulging in luxurious excess. This exception must always be added, that no person may take encouragement from this doctrine to licentiousness.

Moreover, when men have been carefully taught to bridle their lust, it is important for them to know, that God permits them to enjoy pleasures in moderation, where there is the ability to provide them; else they will never partake even of bread and wine with a tranquil conscience; yea, they will begin to scruple about the tasting of water, at least they will never come to the table but in fearfulness. Meanwhile, the greater part of the world will wallow in pleasures without discrimination, because they do not consider what God permits them; for his fatherly kindness should be to us the best mistress to teach us moderation.




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