Exegetical and Hermeneutical Commentary of Psalms 104:31
The glory of the LORD shall endure forever: the LORD shall rejoice in his works.
31. May the glory of Jehovah endure for ever!
May Jehovah rejoice in his works!
Fuente: The Cambridge Bible for Schools and Colleges
31 35. Concluding prayers and vows.
Fuente: The Cambridge Bible for Schools and Colleges
The glory of the Lord shall endure for ever – Margin, as in Hebrew, shall be. It might be rendered, Let the glory of the Lord be for ever, implying a strong desire that it should be so. But the language may denote a strong conviction that it would be so. The mind of the writer was filled with wonder at the beauty and variety of the works of God on the land, in the air, and in the waters; and he exclaims, with a heart full of admiration, that the glory of a Being who had made all these things could never cease, but must endure forever. All the glory of man would pass away; all the monuments that he would rear would be destroyed; all the works of art executed by him must perish; but the glory of One who had made the earth, and filled it with such wonders, could not but endure forever and ever.
The Lord shall rejoice in his works – See Gen 1:31. The idea here is, that God finds pleasure in the contemplation of his own works; in the beauty and order of creation; and in the happiness which he sees as the result of his work of creation. There is no impropriety in supposing that God finds pleasure in the manifestation of the wisdom, the power, the goodness, the mercy, and the love of his own glorious nature.
Fuente: Albert Barnes’ Notes on the Bible
Psa 104:31
The Lord shall rejoice in His works.
Gods joy in His works
With the spirit in which the psalmist penned these words, it may be, we have too infrequent and imperfect familiarity. Compelled to frequent acquaintance with grief, we may find the avenues of joy not sufficiently opened up to us.
I. Consider then these works of the Lord which rejoice Him. Some of them rejoice us, when we see their use, their beauty, their perfectness. There is a treasure of satisfaction in some of the commonest works of God: they need little interpreting, they speak their own and their Makers praise. How they transcend in perfectness all the exactness of art; how orderly are all their encircling movements, rebuking the waywardness of our fickle endeavours; how unselfish is their aim; how lavish their bounty. Nothing purposeless, however incomprehensible to us; nothing without some special mission to accomplish; all depending upon the one loving Will by which they were called into being.
II. But natures glory and meaning need interpreting. It may be said that this is the poets office. Not quite so, although we justly celebrate our Hebrew bards. Theirs was a real inspiration. The creations of the poet differ in character from the visions of the spiritual seer. And it is not alone to the gifted that this insight comes. Not as the songs written out of the soul of the age do I regard the various rhapsodies of inspired penmen. There must be some deep underlying basis of authority for the pledges their words give us. We are charged by them to believe that the works of God are all tending to some grand issues; that God has given to man to be natures lord, so that we must take into our thought what God is doing for him, to read rightly the purpose of all creation. And, to know the secret of nature, we must know the mystery of human life and its apparent failures. The groans of creation await the glory to be revealed in the sons of God. As the ages revolve, they bring all created life nearer to its goal. The throes of the past and the present need to be read in conjunction with the final development and harmony, when the many works shall be as one grand work of the Divine Artificer. Faith is not only a struggle against appearances; faith is also a broad generalization, which looks to the ultimate end of all things, and can sing in sympathy with the spirit of the psalmist: The Lord shall rejoice in His works. Must we not look to manhood if we would understand infancy?
III. What about the glory and the joy of God in relation to those works and ways which it is the special function of the Christian teacher to unfold and illustrate? Before His presence shall stand dove-like peace, gentle charity, chaste innocence, meek faith, and patient hope, in all the lovely forms they have assumed; here, in maiden modesty and sweetness; there, in martyred truth and righteousness; here, in youthful consecration caught up with its dews flesh upon it; there, in mature devoutness sprinkled over with the snows of venerable age; here, childlike lives, mere buds of moral loveliness taken to blossom amid winterless scenes; there, lives of quiet beauty, readily passed by amid the loud cry for sensational piety. All these form but part of His manifold works, over which, as treasures safely gathered, He will breathe the eternal spirit of unutterable peace; and in which, discerning His reflected image, He will rejoice. Fruits these of His redeeming grace, trophies of His all-conquering mercy, for eternal rejoicing. (G. J. Proctor.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
So the sense is, Thus God doth and will advance the glory of his wisdom, and power, and goodness in upholding and continuing the works of his hands from generation to generation, and he doth and will take pleasure both in the preservation and blessing of his works, as also in his reflection upon these works of his providence, as he did rest and delight himself in the contemplation of his works of creation, as is noted, Gen 1:31; 2:2,3. But the words are by divers, and, it may seem, more agreeably to the Hebrew text, rendered thus, Let (for the first word is of the imperative mood) the glory of the Lord endure for ever, and let the Lord have joy (or, then shall the Lord rejoice) in his works. So this is added as a convenient doxology or thanksgiving after the commemoration of his great and gracious works; and the sense may be this, Seeing therefore God hath enriched the earth and us with so many fruits of his bounty, let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them, and that God may be no more grieved at the remembrance of his kindness to us, as he was, Gen 6:5,6, and thereby be again provoked to destroy us, but may take pleasure in beholding and cherishing of his own workmanship.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31-34. While God could equallyglorify His power in destruction, that He does it in preservation isof His rich goodness and mercy, so that we may well spend our livesin grateful praise, honoring to Him, and delightful to pious hearts(Ps 147:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The glory of the Lord shall endure for ever,…. The glory which arises from the works of his hands, which is due unto him, and shall be given him; this is opposed to the perishing and fading glory of all created beings: and as Christ is the person spoken of throughout the whole psalm, this may be understood of his glory as the only begotten of the Father; and which is equal to his Father’s glory, and is the same yesterday, today, and for ever; and of the glory of his office as Mediator: and of all his works of nature and grace, of creation and redemption: nor will there be creatures wanting, angels and men to glorify his name, to all eternity. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions render it as a prayer, “let the glory of the Lord be for ever”; or, let him be for ever glorified, on account of the perfections of his nature, and the works of his hands; as he will and ought to be.
The Lord shall rejoice in his works; being well pleased with them, as he was with the works of creation; they appearing, on a survey of them, to be all very good, Ge 1:31 so he rejoices in the sustaining and preservation of them; and the rather when he is glorified in them. And this should be a reason why glory should be given him, that he may rejoice in his works, and not be grieved, as he is sometimes said to be and to repent of his making them, Ge 6:6. Christ rejoices in the work of redemption, which he undertook and performed with pleasure; he rejoiced at the finishing it, and he rejoices in the application of it to his people and will rejoice in their complete enjoyment of it; they being the objects of his love, in whom he has an interest; whom he engaged for, are the purchase of his blood, and for whom he prays and intercedes; he rejoices in them as the work of his hands now; in their persons, who are his “hephzibah”, in whom he delights; “his beulah”, to whom he is married: he rejoices in his own grace wrought in them, and in the exercise of it on him; he rejoices over them to do them good, and never ceases doing good to them and for them.
Fuente: John Gill’s Exposition of the Entire Bible
The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group, which is again substantially decastichic, with a sabbatic meditation, inasmuch as he wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days’ work may be able to rejoice in them. For if they cease to give Him pleasure, He can indeed blot them out as He did at the time of the Flood, since He is always able by a look to put the earth in a tremble, and by a touch to set the mountains on fire ( of the result of the looking, as in Amo 5:8; Amo 9:6, and of that which takes place simultaneously with the touching, as in Psa 144:5, Zec 9:5, cf. on Hab 3:10). The poet, however, on his part, will not suffer there to be any lack of the glorifying of Jahve, inasmuch as he makes it his life’s work to praise his God with music and song ( as in Psa 63:5, cf. Bar. 4:20, ). Oh that this his quiet and his audible meditation upon the honour of God may be pleasing to Him ( synonymous with , but also , Psa 16:6)! Oh that Jahve may be able to rejoice in him, as he himself will rejoice in his God! Between “I will rejoice,” Psa 104:34, and “He shall rejoice,” Psa 104:31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature. When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth ( , cf. Num 14:35); for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. The expression is not: may sins ( , as it is meant to be read in B. Berachoth, 10 a, and as some editions, e.g., Bomberg’s of 1521, actually have it), but: may sinners, be no more, for there is no other existence of sin than the personal one.
With the words Bless, O my soul, Jahve, the Psalm recurs to its introduction, and to this call upon himself is appended the Hallelujah which summons all creatures to the praise of God – a call of devotion which occurs nowhere out of the Psalter, and within the Psalter is found here for the first time, and consequently was only coined in the alter age. In modern printed copies it is sometimes written , sometimes , but in the earlier copies (e.g., Venice 1521, Wittenberg 1566) mostly as one word .
(Note: More accurately with Chateph, as Jekuthil ha-Nakdan expressly demands. Moreover the mode of writing it as one word is the rule, since the Masora notes the , occurring only once, in Psa 135:3, with as being the only instance of the kind.)
In the majority of MSS it is also found thus as one word,
(Note: Yet even in the Talmud ( J. Megilla i. 9, Sofrim v. 10) it is a matter of controversy concerning the mode of writing this word, whether it is to be separate or combined; and in B. Pesachim 117 a Rab appeals to a Psalter of the school of Chabibi ( ) that he has seen, in which stood in one line and in the other. In the same place Rab Chasda appeals to a that he has seen, in which the Hallelujah standing between two Psalms, which might be regarded as the close of the Psalm preceding it or as the beginning of the Psalm following it, as written in the middle between the two ( ). In the written as one word, is not regarded as strictly the divine name, only as an addition strengthening the notion of the , as in Psa 118:5; with reference to this, vide Geiger, Urschrift, S. 275.)
and that always with , except the first which occurs here at the end of Ps 104, which has raphe in good MSS and old printed copies. This mode of writing is that attested by the Masora (vid., Baer’s Psalterium, p. 132). The Talmud and Midrash observe this first Hallelujah is connected in a significant manner with the prospect of the final overthrow of the wicked. Ben-Pazzi ( B. Berachoth 10 a) counts 103 up to this Hallelujah, reckoning Psa 1:1-6 and Psa 2:1-12 as one ‘.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Divine Bounty. | |
31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. 32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. 33 I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being. 34 My meditation of him shall be sweet: I will be glad in the LORD. 35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
The psalmist concludes this meditation with speaking,
I. Praise to God, which is chiefly intended in the psalm.
1. He is to be praised, (1.) As a great God, and a God of matchless perfection: The glory of the Lord shall endure for ever, v. 31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man’s glory is fading; God’s glory is everlasting. Creatures change, but with the Creator there is no variableness. (2.) As a gracious God: The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he saw every thing that he had made, and behold it was very good, and rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his gifts and callings are without repentance. (3.) As a God of almighty power (v. 32): He looks on the earth, and it trembles, as unable to bear his frowns–trembles, as Sinai did, at the presence of the Lord. He touches the hills, and they smoke. The volcanoes, or burning mountains, such as tna, are emblems of the power of God’s wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm? Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner take pleasure in those that fear him and that tremble at his word.
2. The psalmist will himself be much in praising him (v. 33): “I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as my God, a God in covenant with me, and this not now only, but as long as I live, and while I have my being.” Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company.
II. Joy to himself (v. 34): My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: “I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will rejoice in the Lord always and in him only.” All my joys shall centre in him, and in him they shall be full.
III. Terror to the wicked (v. 35): Let the sinners be consumed out of the earth; and let the wicked be no more. 1. Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty. 2. Those that rebel against the light of such convincing evidence of God’s being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out. 3. Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: “While sinners are consumed out of the earth, let my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When the wicked are no more I hope to be praising God world without end; and therefore, Praise you the Lord; let all about me join with me in praising God. Hallelujah; sing praise to Jehovah.” This is the first time that we meet with Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New-Testament Babylon is consumed, this is the burden of the song, Hallelujah,Rev 19:1; Rev 19:3; Rev 19:4; Rev 19:6.
Fuente: Matthew Henry’s Whole Bible Commentary
31. Glory be to Jehovah for ever The inspired writer shows for what purpose he has celebrated in the preceding part of the psalm the power, wisdom, and goodness of God in his works, namely, to stir up men to praise him. It is no small honor that God for our sake has so magnificently adorned the world, in order that we may not only be spectators of this beauteous theater, but also enjoy the multiplied abundance and variety of good things which are presented to us in it. Our gratitude in yielding to God the praise which is his due, is regarded by him as a singular recompense. What the Psalmist adds, Let Jehovah rejoice in his works, is not superfluous; for he desires that the order which God has established from the beginning may be continued in the lawful use of his gifts. As we read in Gen 6:6, that “it repented the Lord that he had made man on the earth,” so when he sees that the good things which he bestows are polluted by our corruptions, he ceases to take delight in bestowing them. And certainly the confusion and disorder which take place, when the elements cease to perform their office, testify that God, displeased and wearied out, is provoked to discontinue, and put a stop to the regular course of his beneficence; although anger and impatience have strictly speaking no place in his mind. What is here taught is, that he bears the character of the best of fathers, who takes pleasure in tenderly cherishing his children, and in bountifully nourishing them. In the following verse it is shown, that the stability of the world depends on this rejoicing of God in his works; for did he not give vigor to the earth by his gracious and fatherly regard, as soon as he looked upon it with a severe countenance, he would make it tremble, and would burn up the very mountains.
Fuente: Calvin’s Complete Commentary
(31) The Lord shall rejoice.The poet still follows Genesis in representing God as looking on His finished work with pleasure, but he says nothing of a sabbath. But it is possible that the thought of the sabbath hymns of praise led him to join man with the Divine Being in celebrating the glory and perfection of creation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. The glory of the Lord shall endure for ever This is proposed as the end of all his works, (Psa 104:2; Psa 104:24,) and the moral of this graphic and beautiful review. The second member of the verse is of the same import.
The Lord shall rejoice in his works With him is no great, no small. All alike come before him for special notice and care, and the beneficent ends and wise methods which characterize all his acts meet his ineffable complacence. “For his pleasure (that which he delights in) they are and were created.” Rev 4:11. Sin only has disturbed this “sublime order,” and called forth his displeasure; and the millennium of the universe shall be realized when, by redemption, the harmony is restored. Then “all thy works shall praise thee, O Jehovah, and thy saints shall bless thee.” Psa 145:10
Fuente: Whedon’s Commentary on the Old and New Testaments
The Psalmist having begun this song of sublime adoration and thanksgiving, knows not how to quit it. Again and again he dwells upon the blessed theme, and in these verses, celebrates afresh Jehovah’s glory, greatness, sovereignty, and goodness.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 104:31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
Ver. 31. The glory of the Lord shall endure for ever ] Or, Let glory be to the Lord for ever, sc. for his great works of creation and conservation.
The Lord shall rejoice in his works
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 104:31-35
31Let the glory of the Lord endure forever;
Let the Lord be glad in His works;
32He looks at the earth, and it trembles;
He 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 my being.
34Let my meditation be pleasing to Him;
As for me, I shall be glad 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!
Psa 104:31-32 Several English translations see Psa 104:31-32 as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is a reference to the seventh day of creation.
There are two grammatical features in these verses.
1. Psa 104:31 has two jussives
a. let the glory of the Lord endure forever – BDB 224, KB 243, Qal jussive, cf. Psa 86:12
b. let the Lord be glad in His work – BDB 970, KB 1333, Qal imperfect used in a jussive sense, cf. Gen 1:31
2. Psa 104:32 starts off with He who. . . (participle), as was common at the beginning of this Psalm (see note at Psa 104:1)
Psa 104:32 This language is used of a theophany. Exactly how it fits Genesis 1 is uncertain. It usually relates to a time after the Fall when a sinful world is convulsed by the approach of its holy creator God!
Psa 104:33-34 Several English translations see Psa 104:33-35 b as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is because
1. Psa 104:33 has two cohortatives
2. Psa 104:34-35 b has two Qal imperfects used in a jussive sense (and an implied third one, Psa 104:35 b)
One will praise God in word, thought, and life or one will be consumed (BDB 1070, KB 1752) and annihilated (lit. be no more, cf. Job 24:24; Psa 37:10). There are eternal consequences to choices made in time!
The ideal creation of abundance and peace has been shattered by human sin and rebellion (i.e., Genesis 3). What God initially created will be restored (compare Genesis 1-2 with Revelation 21-22).
Psa 104:35 -d The conclusion of this Psalm matches the double imperative of Psalms 103 (two Piel imperatives, bless). Here
1. Bless – BDB 138, KB 159, Piel imperative
2. Praise – BDB 237, KB 248, Piel imperative, cf. Psa 105:45; Psa 106:48
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How are Psalms 103, 104 related?
2. What is the significance of the term YHWH, which is translated Lord (all capitals) and Elohim, which is translated God in English?
3. How does this Psalm reflect Genesis 1?
4. Why is the presence of angels and humanity depreciated in this Psalm and animal life lifted up?
5. Why is God’s control of the moon and stars so significant in this ANE context?
6. How does Psa 104:33-34 reflect other significant parts of the OT truths about the care of God both in this life and the next life?
7. Explain the modern theological concept of annihilationism.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
His works. His own works.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 104:31-35
Psa 104:31-35
PRAISE AND GLORY TO GOD FOREVER
“Let the glory of Jehovah endure forever;
Let Jehovah rejoice in his works:
Who looketh on the earth, and it trembleth;
He toucheth the mountains, and they smoke.
I will sing unto Jehovah as long as I live:
I will sing praise to my God while I have any being.
Let my meditation be sweet unto him:
I will rejoice in Jehovah.
Let sinners be consumed out of the earth.
And let the wicked be no more,
Bless Jehovah, O my soul.
Praise ye Jehovah.”
“The earth … it trembleth … the mountains … they smoke” (Psa 104:32). These are obvious references to earthquakes and volcanos; and the fact that men have some small scientific understanding of such things does not take away the fact that they are nevertheless God’s doings. As a matter of fact, all of the great disturbances of man’s peace and prosperity on earth such as earthquakes, volcanos, floods, tornadoes, cyclones, hurricanes, droughts, climatic changes, untimely freezes, etc., etc., are, in all probability, merely the heavenly extension of God’s curse upon the earth “for Adam’s sake” (Gen 3:18-19). God is surely the “first cause” of all such things, the design of which is clear enough. God simply does not intend that rebellious and sinful men should be able to make themselves too comfortable on earth. Such disasters as those mentioned, and others, are designed to prevent that.
Regarding that primeval curse upon the earth in Gen 3:18-19, a proper interpretation of the “Trumpets” of Revelation (chapter 8) shows that God is still providentially monitoring the earth and conditions therein as a judgment upon sinful men.
“I will sing … I will sing … I will rejoice …” (Psa 104:33-34). These words carry the pledge of the psalmist of his undying love of Jehovah and of his intention to sing and shout his praises as long as he has life and breath. By implication, it is also his prayer that all who hear his words will join him in so doing.
THE IMPRECATION “Let sinners be consumed out of the earth. And let the wicked be no more” (Psa 104:35). Some love to find fault with an imprecation of this kind; but inasmuch as such a wish is absolutely in harmony with the will of God, being in fact exactly what God has promised to do in the Second Advent, we shall allow it to stand without any comment of our own about how superior the Christian attitude is to such a cruel wish as this.
It is our opinion that Christians should accept into their theology the principle that God totally abhors evil, and that upon the occasion appointed by his own eternal will, he will cast evil out of this universe; and that is exactly what the psalmist prayed for in these lines.
E.M. Zerr:
Psa 104:31. When God had finished his creative work he declared it was “very good” (Gen 1:31). He has never changed his estimate of the great works. That is why David here says the glory of the Lord shall endure for ever. The additional thought is given to strengthen the one just expressed in that the Lord shall rejoice in his works.
Psa 104:32. Trembleth and smoke are figures of speech, meaning the complete dependence of all the earth upon God.
Psa 104:33. The greatness of the works and goodness of God caused David to sing praises. This vow was made in view of the many excellencies of which he had been writing.
Psa 104:34. Not only would the Psalmist audibly sing the praises of God, but he would meditate upon them when alone. This was according to what he wrote in Psa 1:2.
Psa 104:35. The sinners in this particular connection would be those who do not appreciate the wonderful works of God. David considered them as unworthy to live in the enjoyment of the blessings of the Lord.
Fuente: Old and New Testaments Restoration Commentary
The glory: Psa 102:16, Rom 11:36, Gal 1:5, Eph 3:21, 2Ti 4:18, Heb 13:21, 1Pe 5:11, 2Pe 3:18, Rev 5:12, Rev 5:13
endure: Heb. be
rejoice: Gen 1:31, Exo 31:17, Isa 62:5, Isa 65:18, Isa 65:19, Jer 32:41, Zep 3:17, Luk 15:5, Luk 15:6, Luk 15:22-24
Reciprocal: Gen 1:10 – God saw Exo 39:43 – did look Psa 92:4 – General Rom 1:20 – from the
Fuente: The Treasury of Scripture Knowledge
Psa 104:31. The glory of the Lord shall endure for ever God will never cease to manifest his glorious wisdom, power, and goodness in his works; and creatures shall never be wanting to give him the praise and honour due unto his name. The Lord shall rejoice in his works Shall continue to take that complacency in the products of his own wisdom, power, and goodness, which he had, when he saw every thing which he had made, and behold, it was very good. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does: he rejoices in the works of his grace: his gifts and calling are without repentance.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The psalmist prayed that God’s glory would continue forever since He wields such powerful control over creation. He also wanted God to rejoice in His great works of creation. Only a touch or even a look from God makes creation respond violently.