He appointed the moon for seasons. The sun knows when to set.
Parallel Translations
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He appointed the moon for seasons. The sun knows when to set.
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He appointed the moon for seasons: the sun knoweth his going down.
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Who appointedst the moon for seasons; the sun knoweth his going down.
Cross-references (8)
Passages linked to Psalms 104:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 1:14-18 God said, “Let there be lights in the expanse of the sky to divide the day from the night; and let them be for signs to mark seasons, days, and years; and let them be for lights in the expanse of the sky to give light on the earth;” and it was so. God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. God set them in the expanse of the sky to give light to the earth, and to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good.
- Jeremiah 31:35 Yahweh, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that its waves roar; Yahweh of Armies is his name, says:
- Psalms 136:7-9 to him who made the great lights; for his loving kindness endures forever: the sun to rule by day; for his loving kindness endures forever; the moon and stars to rule by night; for his loving kindness endures forever:
- Job 38:12 “Have you commanded the morning in your days, and caused the dawn to know its place,
- Psalms 8:3 When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;
- Psalms 19:6 His going out is from the end of the heavens, his circuit to its ends. There is nothing hidden from its heat.
- Job 31:26-28 if I have seen the sun when it shined, or the moon moving in splendor, and my heart has been secretly enticed, and my hand threw a kiss from my mouth, this also would be an iniquity to be punished by the judges; for I should have denied the God who is above.
- Deuteronomy 4:19 and lest you lift up your eyes to the sky, and when you see the sun and the moon and the stars, even all the army of the sky, you are drawn away and worship them, and serve them, which Yahweh your God has allotted to all the peoples under the whole sky.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 19. He hath appointed the moon to distinguish seasons…
19. He hath appointed the moon to distinguish seasons The Psalmist now comes to another commendation of God’s providence as manifested in the beautiful arrangement by which the course of the sun and moon alternately succeeds each other; for the diversity in their mutual changes is so far from producing confusion, that all must easily perceive the impossibility of finding any better method of distinguishing time. When it is said, that the moon was appointed to distinguish seasons, interpreters agree that this is to be understood of the ordinary and appointed feasts. The Hebrews having been accustomed to compute their months by the moon, this served for regulating their festival days and assemblies, both sacred and political. The prophet, I have no doubt, by the figure synecdoche, puts a part for the whole, intimating, that the moon not only distinguishes the days from the nights, but likewise marks out the festival days, measures years and months, and, in fine, answers many useful purposes, inasmuch as the distinction of times is taken from her course. As to the sentence, The sun knoweth his going down, I understand it not only of his daily circuit, but as also denoting that by gradually approaching nearer us at one time, and receding farther from us at another, he knows how to regulate his movements by which to make summer, winter, spring, and autumn. It is farther stated, that the beasts of the forest creep forth during the night, because they go out of their dens with fear. Some translate the verb רמש, ramas, to walk; but its proper signification which I have given is not unsuitable; for although hunger often drives wild beasts into fury, yet they watch for the darkness of the night, that they may move abroad from their hiding-places, and on account of this fearfulness they are said to creep forth.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That is, by his course, either far or near,…
That is, by his course, either far or near, it noteth summer, winter and other seasons.
As to separate the night from the day, and to note days, months and years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 104:19 He appointed the moon for seasons: the…
Psa 104:19 He appointed the moon for seasons: the sun knoweth his going down.
Ver. 19. He appointed the moon for seasons] Most nations reckoned the year by the moon, rather than by the sun.
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The sun knoweth his going down] As if he were a living and intelligent creature; so justly doth he observe the law laid upon him by God, and runs through his work. See Job 38:12.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For seasons; to measure and distinguish the times, both…
For seasons; to measure and distinguish the times, both months, and, amongst many nations, years also; as also the seasons of divers natural events, as of the ebbing and flowing of the waters, and of the humours in man’s body; and other seasons for sacred and civil affairs, which were commonly regulated by the moon, not only amongst the Jews, but among heathens also. See Poole "Gen 1:14".
His going down, to wit, the time and place in which he is to set every day of the year, which, though varied from day to day, yet he so regularly and exactly observes, as if he had the understanding of a man or angel to guide him in obeying the laws of his Creator. See Job 38:12. What is here expressed concerning his setting is necessarily supposed concerning his rising also; but he mentions only his setting, as most agreeable to the context, because that did usher in the rising of the moon, of which he now spake, and the entrance of the night, of which he speaks in the next words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We are here taught to praise and magnify God,
We are here taught to praise and magnify God,
I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (Psa 104:19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (Psa 104:20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Gen 9:2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job 24:15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (Psa 104:22, Psa 104:23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work.
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II. For the replenishing of the ocean (Psa 104:25, Psa 104:26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation (there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen 1:21) and is here called the leviathan, as Job 41:1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear, Job 41:29.
III. For the seasonable and plentiful provision which is made for all the creatures, Psa 104:27, Psa 104:28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with - they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot.
IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (Psa 104:29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Psa 30:7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (Psa 104:30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one.
In the midst of this discourse the psalmist breaks out into wonder at the works of God (Psa 104:24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain He appointeth the moon for seasons,.... Or, "he made"…
He appointeth the moon for seasons,.... Or, "he made" (e); for the moon is the work of his hands, Psa 8:3 as is likewise the sun. From the rain the psalmist passes to the luminaries; for this reason, as Aben Ezra thinks, because they are the cause of rain: the moon is taken notice of in the first place, because, as Kimchi observes, the night was before the day; and in the night of the fourth day were the sun, moon, and stars; but the sun rose in the morning. The moon was made for seasons as well as the sun, Gen 1:16 or that times might be numbered by it, as the Targum, both months and years; one of its courses and revolutions making a month, and twelve of these a year; which lunar years were in use among some nations: as also it is supposed to have an influence on the ebbing and flowing of the tides; and served to regulate the festivals of the Jews, their set appointed times, as the word signifies, and is used of them, and which were governed by it. And this Jarchi takes to be the sense of the passage; though Aben Ezra more truly remarks, that it purely belongs to the work of creation, and the original design and use of this luminary. It was an emblem of the ceremonial law; which consisted, among other things, in the observation of new moons; which gave some light in the time of Jewish darkness, though but a dim one, in comparison of the Gospel; had its imperfections, was changeable, waxed old, and vanished away; and which the church is said to have under her feet, being abolished, Rev 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, Sol 6:10 which receives her light from Christ, the sun of righteousness; has its different phases and appearances; sometimes being in prosperity, and sometimes in adversity; has its spots and imperfections, and yet beautiful, through the grace of God and righteousness of Christ.
The sun knoweth his going down; not the going down of the moon, which is the sense of some, according to Kimchi; but his own going down; and so he knows his rising, to which this is opposed, Psa 50:1 and every revolution, diurnal or annual, he makes; and which he constantly and punctually observes, as if he was a creature endued with reason and understanding; see Psa 19:5. He knows the time of his setting, as the Targum, Syriac, and Arabic versions; and also the place where he is to set, at the different seasons of the year, and indeed every day. This luminary is an emblem of Christ, the sun of righteousness, Psa 84:11 the fountain of all light; the light of nature, grace, and glory; and of all spiritual life and heat, as well as fruitfulness. He arose at his incarnation, and set at his death, the time of both which he full well knew; and he has his risings and settings, with respect to the manifestation of himself to his people, or hiding himself from them, which depend on his pleasure.
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(e) "fecit", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For seasons - To distinguish the times, the seasons…
For seasons - To distinguish the times, the seasons of divers natural events, as of the ebbing and flowing of waters, and other seasons for sacred and civil affairs, which were commonly regulated by the moon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 19. He appointed the moon for seasons] The…
Verse 19. He appointed the moon for seasons] The heathens thought that the sun and moon were gods, and worshipped them as such. The psalmist shows,
1. That they are creatures dependent on God for their being and continuance; and,
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2. That they were made for the use of man. See what has been said on these luminaries in the notes on Ge 1:14-16.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 104:19. He appointeth the moon, &c. — “From…
Psa 104:19. He appointeth the moon, &c. — “From a survey of the works of God upon the earth, the psalmist proceeds to extol that divine wisdom which is manifested in the motions and revolutions of the heavenly bodies, and in the grateful vicissitude of day and night occasioned thereby.” For seasons — For measuring the weeks and months, and, among many nations, years also, distinguishing the seasons of the year, and directing the business of the husbandman; for governing the tides, the state of the weather, and divers other natural events; as also the times for sacred and civil affairs, which were commonly regulated by the moon, not only among the Jews, but among heathen also: see on Gen 1:14. The full and change, the increase and decrease of the moon, exactly observe the appointment of the Creator. The sun, also, knoweth his going down — Namely, the time and place in which he is to set every day of the year, which, though varied from day to day, yet he as regularly and exactly observes as if he were an intelligent being, and had the understanding of a man or angel to guide him, in obeying the laws of his Creator.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain He appointed the moon for seasons - Gen 1:14-18.…
He appointed the moon for seasons - Gen 1:14-18. That is, The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions, or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the year into “months,” and consequently the indication of all that is to be observed in the “months” of the year. But for this, there would be no natural divisions of time except those of day and night, and of the year. How great an advantage it is for the purpose of life, to have time broken up into brief intervals or periods which can be marked and remembered, both in our private life and in history, it is not necessary to say. God has been pleased to add to the natural divisions of time into days, and years, and months, an “artificial” division - the “fourth” part of the moon’s course - “a week,” indicated by the Sabbath, thus greatly facilitating the plans of life in regard to stated times or “seasons,” and especially in regard to religious observances. The idea in the passage before us is, that the whole arrangement is one of benevolence, promoting the comfort of man, and bringing the ideas of succession, variety, and beauty into the system.
The sun knoweth his going down - As if conscious of what he is doing, he knows the exact time of setting, and never varies, but always obeys the divine command; never sets “before” his time - unexpectedly shortening the day, and leaving man in sudden darkness in the midst of his toil; and never lingers above the horizon “after” the moment has come for his setting, but withdraws at the exact time, enabling man to close his toil, and seek repose, and giving an opportunity for another class of creatures to come forth on the animated scene. Their good is regarded as well as that of man; and the operations of nature are so arranged as to promote the welfare of all.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 19. The psalmist passes to the fourth day’s work.…
19. The psalmist passes to the fourth day’s work. Gen_1:14.
The moon for seasons—The day was determined by the apparent revolutions of the sun, the week, by the return of the sabbath, (Gen_2:2; Exo_20:11,) but the year, which was a division of time first suggested by summer and winter, and the regular returning fruits of the earth, was early reckoned by lunar months. The word “signs,” (Gen_1:14,) is not to be understood of portents, but of division marks of time.
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Sun knoweth his going down—The time and place, as if he were endowed with knowledge. See Job_38:12. The allusion is to the exactness of the apparent motion of the sun, or the diurnal revolution of the earth. But this is only as a drop to the ocean compared with all the motions of the heavenly bodies and systems of worlds. So perfect are the works of God!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. The changes of the moon mark periods of…
19. The changes of the moon mark periods of time and the proper times for festivals. Cp. Sir_43:7, “From the moon is the sign for the festival.” The sun knows and fulfils its daily duty. The sunset is mentioned, to introduce the picture of night in Psa_104:20 ff.; and night precedes day, as commonly in oriental reckoning.
19–23. Moon and sun mark the seasons and the alternations of day and night. The work of the fourth day, Gen_1:14.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (19) The moon for seasons.—See Psa_89:37, Note. The mention…
(19) The moon for seasons.—See Psa_89:37, Note. The mention of the inferior luminary first is no doubt partly due to its importance in fixing the calendar, but partly also to the diurnal reckoning, “the evening and the morning” as making the day.
The sun knoweth.—So Job_38:12’ of the dawn. The sun is no mere mechanical timepiece to the Israelite poet, but a conscious servant of God. How beautifully this mention of sunset prepares the way for the exquisite picture of the nocturnal landscape, as the sunrise in Psa_104:22 does for the landscape of the day.
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In Genesis the creation of the “heavenly bodies”—the fourth day’s work—is related in, so to speak, a scientific manner. But the poet, as in the former part of his treatment of the subject, at once goes to the influence of these phenomena on animated being. In Genesis the lamps of heaven are, as it were, hung out at God’s command; in the poem they seem to move to their office of guiding the seasons and illuminating the earth like living things who are conscious of the glorious function they have to perform.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He appointed the moon for seasons. (comp. Gen_1:14) The…
He appointed the moon for seasons. (comp. Gen_1:14) The Jewish festivals depended greatly on the moon, the Passover being celebrated at the time of the full moon of the first month, (Exo_12:6) and the other festivals depending mostly on the Passover. And the sun knoweth his going down. Observes the laws, that is to say, appointed for him.
The psalm of creation: the fourth day.
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The order of Genesis is departed from, the moon being named first; nor does the psalm tell of the purpose for which the sun, moon, and stars were formed, as does Genesis; nor does it speak at all of the stars. Now, the relation which the "two great lights the sun and moon bear to this earth sets forth the relation which Christ and his Church bear to the human soul. For
I THE SUN IS A TRUE TYPE OF THE LORD JESUS CHRIST.
1. He is called the Sun of Righteousness," "the Light of the world," and by other titles which are drawn from the sun and its relationship to the world. And when we think what that is, how all creature life and knowledge and joy seem to depend upon it, we cannot wonder that amongst the noblest of the heathen the sun was worshipped as a living deity. If it were not God, then it was "the brightness of his glory and the express image of his Person." The heathen mind, ignorant of the revelation of Christ, could find no nearer embodiment of its thought of God.
2. See the avowed purpose wherefore the sun was made. It was to rule the day. How emphatically it does this we all know.
3. And in that condition of the enlightened soul, when it has passed out of the darkness and the day is come, the Divine idea is that Christ is to rule that every thought and faculty are to be subject to him. As the psalm declares that there is nothing hid from the heat thereof, so there is nothing in our whole life and being that is not to come under Christ"s control.
4. The day is also the season of activity. We are to work while it is called today. Men do this in common life; and where Christ, the true Sun of the soul, has risen, that soul will arise and toil in him and for him. He prompts, he enables the activities of the spiritual life.
5. The day, with its light, stands also for joy and brightness. How the natural world rejoices in the light! And the gladness of the soul is in him who is the true Light. There can be no real gladness till he comes. "Thou hast put joy and gladness into my heart, more than," etc. (Psa_4:7)
II THE MOON.
1. The world is yet in darkness. That tells more truly of its spiritual condition than the day. We speak of this enlightened age, but the words are mockery when we remember man"s present alienation from God.
2. But as the moon was to give light by night, so in this darkness of man"s spiritual condition the Church of Christ is to give light. She is commissioned for this very end.
3. But as the moon gives light only when reflecting the light of the sun, so the Church can be the world"s light only as she reflects the light of Christ. She has none of her own. But when she does, how fair and beautiful she is! and how great the service she renders! (Son_6:10)
4. And the purpose of these great lights is to divide the light from the darkness. How almost instantaneously Christ and those who are truly his act in the world as such dividers! It was said of Christ that through him "the thoughts of many hearts should be revealed". (Luk_2:35) Then
III THE STARS. These represent the individual Christians, giving their light, as does the moon, by reflection. And all these are for signs to men. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 19. The appointed rule of the great lights…
Ver. 19. The appointed rule of the great lights is now the theme for praise. The moon is mentioned first, because in the Jewish day the night leads the way.
He appointed the moon for seasons. By the waxing and waning of the moon the year is divided into months, and weeks, and by this means the exact dates of the holy days were arranged. Thus the lamp of night is made to be of service to man, and in fixing the period of religious assemblies (as it did among the Jews) it enters into connection with his noblest being. Never let us regard the moon's motions as the inevitable result of inanimate impersonal law, but as the appointment of our God.
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The sun knoweth his going down. In finely poetic imagery the sun is represented as knowing when to retire from sight, and sink below the horizon. He never loiters on his way, or pauses as if undecided when to descend; his appointed hour for going down, although it is constantly varying, he always keeps to a second. We need to be aroused in the morning, but he arises punctually, and though some require to watch the clock to know the hour of rest, he, without a timepiece to consult, hides himself in the western sky the instant the set time has come. For all this man should praise the Lord of the sun and moon, who has made these great lights to be our chronometers, and thus keeps our world in order, and suffers no confusion to distract us.
Ver. 19. He appointed the moon for seasons. When it is said, that the moon was appointed to distinguish seasons, interpreters agree that this is to be understood of the ordinary and appointed feasts. The Hebrews having been accustomed to compute their months by the moon, this served for regulating their festival days and assemblies both sacred and political. The prophet, I have no doubt, by the figure synecdoche, puts a part for the whole, intimating that the moon not only distinguishes the days from the nights, but likewise marks out the festival days, measures years and months, and, in line, answers many useful purposes, in as much as the distinction of times is taken from her course. John Calvin.
Ver. 19. He appointed the moon for seasons. "He made the moon to serve in her season, for a declaration ofttimes, and a sign to the world. From the moon is the sign of feasts, a light that decreases in her perfection. The month is called after her name, increasing wonderfully in her changing, being an instrument of the armies above, shining in the firmament of heaven; the beauty of heaven, the glory of the stars, an ornament giving light in the highest places of the Lord." Ec 10:7
Ver. 19. The sun knoweth his going down. The second clause is not to be rendered in the common way, "The sun knoweth his going down, "but according to the usual idiom, He, i.e., God knoweth the going down of the sun. Not to mention the unwanted and harsh form of the phrase, by which the knowledge of his setting is attributed to the sun, there appears no reason why it should be here used, since it is destitute of force, 1 or why he should turn from God as a cause, to the moving sun, when both before and afterwards he speaks of God, saying, "He appointed the moon, ""Thou makest darkness". Far more fitly, therefore, is he to be understood as speaking of God, as before and after, so in the middle, of the directing cause of the appearances of the moon, the setting of the sun, and the spread of darkness. God also is said more correctly to know the going down of the sun, than the sun himself, since to know has in effect the force of to cared for, as is often the case in other passages. Venema.
1 This excellent expounder cannot see the beauty of the poetic expression, and so proses in this fashion.
Ver. 19.
1. The wisdom of God as displayed in the material heavens. In the changes of the moon and the variety of the seasons.
2. The goodness of God as there displayed in the adaptation of these changes to the wants and enjoyments of men.
3. The faithfulness of God as there displayed. Inspiring confidence in his creatures by their regularity.
"So like the sun may I fulfil
The appointed duties of the day;
With ready mind and active will
March on and keep my heavenly way."
Psalms 104:20*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This word refers to different weather changes through the…
seasons
This word refers to different weather changes through the year. Some places have rainy season and dry season, while others have spring, summer, fall, and winter.
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the sun knows its time
Here David describes the sun as if it knows what time of day it is. AT: "he made the sun to set when it is time" (See: Personification)
You make
"Yahweh, you make." Here the authors switches from speaking about Yahweh to speaking to him.
translationWords
appoint
darkness
beast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 104:19-23 The psalmist rejoices in the order of night…
104:19-23 The psalmist rejoices in the order of night and day, marking day four of creation (Gen 1:14-19). This cycle gives all creatures an opportunity to live.
104:19 the moon to mark the seasons: Ancient Israel based its calendar on the cycles of the moon. • the sun knows when to set: This is a poetic description from the perspective of normal observation. The sun goes down at a regular time every evening.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.