Psalm 104 (103):11Meaning & Commentary from the Church Fathers

Bless the Lord, O my soul. Let all of our souls, united in Christ, proclaim this. O Lord my God, You are exceedingly exalted! Where do You reveal Your magnificence? In confession and splendor have You clothed Yourself. Confess so that you may be beautified, that He may garb you. Clothed in light as in a garment. Clothed within His Church, which has transformed from being darkness into light in Him, as the apostle states: You were once darkness, but now you are light in the Lord. You stretch out the heavens like a canopy, akin to easily spreading a covering, as if You could take it by a letter; this signifies the authority of Holy Scripture which spans the entire world, symbolized by the term skin, because mortality is represented in skin, and all the authority of Divine Scripture has been communicated to us through human beings, whose glory transcends even death.

Who covers the heights with water. What are the heights? The heavens. What are the heavens? We have referred to them figuratively as the Divine Scriptures. What are the heights of the Divine Scriptures? The commandment of love, above which there is none. But why is love likened to water? Because the love of God has been poured into our hearts through the Holy Spirit given to us. Where does the Spirit Himself come from, if not from living water? For Jesus proclaimed, "Whoever believes in Me, out of his belly will flow rivers of living water." From whence do we know this was said about the Spirit? Let the evangelist clarify, who continues: "But this He spoke concerning the Spirit, whom those believing in Him would receive." Who goes above the wings of the winds? This refers to the virtues of the soul. What is the virtue of the soul? Love of self. How will He overcome it? Because God's love for us is greater than our love for God.

Who makes spirits His angels, and a flame of fire His ministers: that is, those who are now spiritual, and not fleshly, He sends forth as His angels to proclaim His gospel. And a flame of fire serves Him. For if the preacher does not burn with zeal, he cannot ignite those to whom he preaches.

He has established the earth on its firmness. He has founded the Church upon the firmness of the Church. What is the firmness of the Church but its foundation? What is the foundation of the Church? As the apostle asserts, "No one can lay any other foundation than that which is laid, which is Christ Jesus." So what does it deserve to hear upon such a foundation? It shall not be moved forever. He has secured the earth upon its stability, meaning He has secured the Church on the foundation of Christ. The Church would tremble were the foundation shaken; but when will Christ—by whom all things were created, and without whom nothing was made—who sustains all things by His majesty, and us by His goodness—be shaken? Because Christ endures, she will not be moved forever. Where are those who claim the Church has vanished from the world when she cannot even be silenced?

The abyss, as a garment, is her garment. Whose is it? Perhaps God’s? Yet He has already spoken of His garment, "Clothed with light as a garment." When I hear of God clothed with light, that light is, if we desire it, us. What transpires if we want it? If we cease to be darkness. Now, if God is clothed in light, whose garment is the abyss? The great mass of waters is termed the abyss. All water, all moist substance, flowing through seas, rivers, and hidden caverns, is collectively called the Abyss. Thus we understand the earth of which He said, "He founded the earth." Of this, I think He stated: "The Abyss, like a garment, is its garment." For water serves as a garment of the earth, enveloping and covering it.

The waters will rise above the mountains; this signifies the earth's clothing, the abyss, has swelled to such an extent that the waters stand even above the mountains. This we read happened during the flood. The prophet, aiming to prophesy the future rather than recount the past, thus spoke so that it might be understood that the Church must endure through the flood of persecution. There came a time when streams of oppressors inundated God’s earth, covering His Church so thoroughly that even the greatest, which are the mountains, were obscured. When they had scattered everywhere, why did they cease to reveal themselves? Perhaps it is these very waters that cry out, "Save me, O God, for the waters have reached even to my soul." Especially the waters that make the sea rough and unproductive. For wherever the saline waters cover land, they render it barren rather than fertile. For there were also mountains submerged, with water standing above the mountains. Why did the apostles flee? Because the waters surged over the mountains. The power of the waves was great, but for how long? Listen to what follows.

At Your rebuke they shall flee. And so it was, brethren; by God's rebuke the waters receded, having retreated from the mountains. Now, the mountains themselves, Peter and Paul: how they are exalted! Those once oppressed by oppressors are now honored as emperors. For the waters fled by the command of God; since the heart of kings is controlled by God, He directs it where He wills. He has decreed peace for Christians; the authority of the Apostles has grown and ascended. The waters turned back at the voice of God. At the sound of Your thunder they tremble. Who does not fear the voice of God through the apostles, through His scriptures, through His clouds? The sea was calmed, the waters turned fearful, the mountains revealed themselves, and the emperor ordered it. But who would have commanded had God not thundered? Since it was God's will, they commanded, and it came to pass. Hence, let no man claim anything for himself.

The mountains rise, and the plains sink to the place which You have established for them. He continues to speak of the waters. Let us not interpret mountains as land; nor plains as earth, but rather as waves so immense as to be likened to mountains. Once, the sea surged, and its waves resembled mountains, threatening to cover the peaks of the Apostles. But how long do the mountains rise, and the plains descend? They once raged, now pacified. When they raged, they were mountains; but now, calmed, they have become plains, for He has created a place for them. A certain channel, as it were, a deep area, has drawn back all those newly agitated hearts of mortals. They were formerly mountains, now they are plains: yet, brethren, even a dead calm is still the sea. Why are they not fierce now? Why do they not stir? Why do they not attempt to cover our land?

Listen. You have set a boundary, which they shall not transcend, nor return to cover the earth. What then, seeing the bitterest waves have found a limit, granting us the liberty to preach such truths? Because they have their appointed measure, cannot transgress it, nor shall return to cover the earth; what is happening on the earth now that the sea has left it bare? Although gentle waves murmur at the shore, and the Gentiles still murmur around, I hear the noise of the shore but fear not the flood. What, then, is occurring on the earth? Who sends forth springs in the valleys? You send springs in the valleys. You know what little valleys are—lower spaces among the lands. For hills and mountains stand in stark contrast to valleys and small lowlands. The high places of the earth are hills and mountains; the low places are valleys and small valleys. Do not despise the lowly places; springs flow from them. You send springs to the small valleys. Hear the mountain speaking. The apostle says, "I labored more than any of them." A degree of greatness appears before us, yet immediately, that the waters may flow, he made a valley for himself: "But not I, but the grace of God that is with me." There is no contradiction in mountains also being valleys; for they are called mountains due to their spiritual greatness, and valleys due to their humble spirit. "Not I," says he, "but the grace of God that is with me."

What does it mean, "In the midst of the mountains the waters shall pass"? We have understood who the mountains are, great preachers of the word, exalted angels of God, though still in mortality; exalted not by their might, but by His grace; yet they themselves are valleys, pouring forth springs in their humility. In the midst, I say, among the mountains, will flow the preaching of the Word of Truth. What lies in the midst among the apostles? That which is termed the common property. The common property exists from which all equally draw life, and it does not belong to me or you or anyone alone; for if it is not communal, it is in a sense private, flowing not for public benefit, creating the notion of 'my share' or 'your share,' thus isolating us; rather, this is not the preaching of peace. Therefore, brethren, let what we have shared with your love serve this purpose concerning the springs: let them flow from you, being valleys, and share what you possess from God. Let the waters flow in the midst, envy none, partake, be filled, and when filled, let them overflow. May the common waters of God be glorified everywhere, not the private tales of men.

Hence, all the beasts of the forest shall drink. We indeed observe this in visible creation; the beasts of the forest drink from the springs and streams flowing between the mountains. Yet since it pleased God to conceal His wisdom in such imagery, not to take it away from devoted seekers but to conceal it from the indifferent and reveal it to those who knock, it pleased the Lord God to urge you through us, that in all these things—speaking in terms of corporeal and visible creation—we might seek something spiritually hidden, which when discovered, we may rejoice. By beasts of the forest, we understand the gentiles, to which the Scriptures refer in many places.

These creatures drink, yet fleetingly; not abiding but passing, for all the teachings disseminated throughout time are transitory. Unless your love contemplates that in the city to which it is said, "Praise the Lord, Jerusalem; praise your God, Zion; for He has fortified the bars of your gates." When the bars are now strengthened and the city enclosed, from which, as we said earlier, no friend departs, nor enemy enters, will we have a book to read or an explanation as is being given to you now? Thus, it is being treated now so that it may be housed there; hence it is divided into syllables, that it may be contemplated as whole. There shall be no deficiency of the Word of God there; neither of letters, nor sounds, nor volumes, nor proclamations, nor interpreters. How does it stand? "In the beginning was the Word." For He did not journey to us to be removed from that realm; for He was in the world, and the world was made by Him. Such is the Word upon which we ought to meditate. For the God of gods will manifest in Zion. But when? After our pilgrimage, once the journey is complete: unless, however, upon concluding our journey, we are presented before the Judge, so that the Judge may send us to confinement. But if, upon completing our journey, as we hope and desire, we arrive at our homeland, there we will behold that which we shall eternally praise; and he who has and we who partake shall never be satisfied; nor will he who consumes be sated, nor shall he be fulfilled by consuming. This contemplation will be great and marvelous.

All the creatures of the wilderness, including silent animals, reptiles, and various beasts, are provided with sustenance, as He bestows upon them what they require for survival. They anticipate this in their longing. This illustrates the work of Your Divine Provision, as water is supplied not only in lush valleys and fertile spots to adorn the riverbanks, but also among the mountains, allowing the gentle creatures to escape from the ferocious ones and find solace in places of beauty.

One might wonder, if all things are entrusted to humanity, what purpose does the flow of waters in the wilderness serve? This is arranged by divine providence for our benefit, ensuring that animals have sustenance to support us. Additionally, it may be viewed as a demonstration of God’s sovereign craftsmanship, whereby everything is His and He provides even for the unwise creatures. "In the midst of the mountains the waters shall flow." The streams in the mountains grow through the rains from the Lord, who sends forth the moisture. In a figurative sense, the psalmist alludes to the sacred deeds of the righteous.

This exemplifies the greatest testament to God's Providence—His ability to cater to the needs of both humanity and animals, even those that cannot communicate. By parting the mountains, He created pathways for the waters, ensuring a plentiful supply not just for people, but also for all kinds of creatures, both terrestrial and aerial. The expression "wait for the onagri in his thirst," as translated by Simmah, highlights that the thirst of the onagri will be quenched. This illustrates a crucial aspect of divine Providence: it addresses the necessities of not only humans but also of creatures lacking reason. Through the cleaving of mountains, He provides a passage for the waters, enabling both people and the various species of animals that dwell on land and soar in the sky to benefit from the plentiful springs.

All the creatures of the wild will drink; they will await the offspring of the wild donkey when they are thirsty. He explains that the springs and rivers you create amid the mountains serve the purpose of providing water for all creatures, both gentle and those of the field, to drink from. Thus, the wild donkeys will also quench their thirst at this water. The wild donkey is exceedingly parched; Theodoret remarks that it experiences intense thirst, as Jeremiah notes about thirst: the wild donkeys stand on the heights and inhale the air (Jeremiah 14:6); they do this to refresh themselves due to the scarcity of water.

In the wilderness, creatures are referred to as demonic, while those in the fields symbolize sinners in the world. Just as field animals can be tamed, sinners have the capacity to turn back to God, as they are intoxicated by the waters of the apostles and prophets. Individuals who no longer labor in sin, liberated from its dominion, are likened to wild donkeys, yearning for spiritual sustenance. God alludes to this in His dialogue with Job: "Who let the wild ass go free, and who loosed the bonds?" (Job 39:5).

The Redeemer spoke of God's care for creation, highlighting the example of birds: ‘Look at the birds of the sky: they neither sow, nor reap, nor gather into barns; and your heavenly Father feeds them’ (Matthew 6:26). This commentary, often linked to St. John Chrysostom, offers a rephrased understanding.

In this passage, the Prophet highlights the astonishing wisdom of God as evident in the creation of springs and rivers. If the waters had completely vanished from the earth, it would have left the land parched, leading to the extinction of terrestrial creatures due to thirst. Therefore, God's wisdom fashioned springs of refreshing water, which in turn generated streams that circulated throughout the land, providing sustenance to all animals, particularly the wild asses that inhabit the mountains and often suffer from thirst. These springs nourish not only the four-legged beasts but also provide a place for the birds of the air to build their nests, allowing them to access this life-giving water and to offer their praises to their Creator in every possible way.

A Psalm composed by the Holy Spirit through David, praising the grandeur and majesty of God, the Creator of everything, reflecting on His marvelous and unfathomable creation of the universe, including the heavens and all within them: the earth and its fullness; the sea and its depths; all their formation, holiness, prosperity, and beauty, along with the wise and powerful sustenance provided by our Lord Jesus Christ, who is the visible representation of the invisible God, the firstborn of all creation, through whom all things were made, both visible and invisible, and in whom all things hold together (Rev. 10:6; Col. 1:16). The spirit, inspired from above by God into humanity, ought to offer gratitude to Him. The majesty of God exists eternally, without beginning or end.