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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.

10. Not in the strength of the horse, etc. After the Psalmist has shown that there is proof of the divine goodness in every part of the world, he takes particular notice that men have no strength but what is given them from above, and this he adds with the express purpose of checking the pride by which almost all men are inflamed, and which leads them to trust in their own strength. The meaning of the passage is, that let man come in the preparation of his own strength, and with all the assistance’s that seem to him most prevalent, this will only issue in smoke and vanity; nay, that in arrogating the very least to himself, this will only be a hindrance in the way of the mercy of God, by which alone we stand. The strength of the horse is mentioned by synecdoche to denote any kind of protection. Not that God is displeased with those things in themselves considered which he has given us as helps, but it is necessary that we be withdrawn from a false confidence in them, for very commonly when any resource is at hand, we are foolishly intoxicated and lifted up with pride. He opposes the fear of God therefore to the strength both of men and of horses, and places his hope in his mercy, intimating that it is highly incumbent upon us to show our moderation in worshipping God with reverence and holiness, and depending upon his grace. Hence we learn that he only condemns that strength which would take from God the honor due to him.