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1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. 2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: 3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: 4 Who maketh his angels spirits; his ministers a flaming fire: 5 Who laid the foundations of the earth, that it should not be removed for ever. 6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains. 7 At thy rebuke they fled; at the voice of thy thunder they hasted away. 8 They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. 9 Thou hast set a bound that they may not pass over; that they turn not again to cover the earth. 10 He sendeth the springs into the valleys, which run among the hills. 11 They give drink to every beast of the field: the wild asses quench their thirst. 12 By them shall the fowls of the heaven have their habitation, which sing among the branches. 13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. 14 He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; 15 And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. 16 The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted; 17 Where the birds make their nests: as for the stork, the fir trees are her house. 18 The high hills are a refuge for the wild goats; and the rocks for the conies. 19 He appointed the moon for seasons: the sun knoweth his going down. 20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. 21 The young lions roar after their prey, and seek their meat from God. 22 The sun ariseth, they gather themselves together, and lay them down in their dens. 23 Man goeth forth unto his work and to his labour until the evening. 24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. 25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. 26 There go the ships: there is that leviathan, whom thou hast made to play therein. 27 These wait all upon thee; that thou mayest give them their meat in due season. 28 That thou givest them they gather: thou openest thine hand, they are filled with good. 29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. 30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. 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.
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[AD 99] Clement of Rome on Psalms 104:1-4
This is the way, dear friends, in which we found out salvation, namely Jesus Christ, the high priest of our offerings, the guardian and helper of our weakness. Through him let us look steadily into the heights of heaven; through him we see as in a mirror his faultless and transcendent face; through him the eyes of our hearts have been opened; through him our foolish and darkened mind springs up into the light; through him the Master has willed that we should taste immortal knowledge, for “he, being the radiance of his majesty, is as much superior to angels as the name he has inherited is more excellent.” For so it is written: “He makes his angels winds and his ministers flames of fire.” But of his Son the Master spoke thus: “You are my Son; today I have begotten you. Ask of me, and I will give you the Gentiles for your inheritance and the ends of the earth for your possession.” And again he says to him, “Sit at my right hand, until I make your enemies a footstool for your feet.” Who, then, are these enemies? Those who are wicked and resist his will.

Source: 1 CLEMENT 36
[AD 253] Origen of Alexandria on Psalms 104:1-4
And, therefore, about this one [Jesus Christ] it is rightly said, “He has perfect hands to put on the holy things.” For this one is truly he who “put on holy things,” not those who were “bad examples” but these that are truly “holy.” But if you want to hear about his more lofty garments, take the prophetic words, “Clothed with light as a garment, the abyss as a garment is his clothing.” This is the appearance of my great high priest who is declared clothed with the depths of knowledge and the light of wisdom that truly are “holy” garments.

Source: HOMILIES ON LEVITICUS 12:3.3
[AD 386] Cyril of Jerusalem on Psalms 104:1-4
What we proclaim is not one single coming of Christ but a second as well, much fairer than the first. For the first presented a demonstration of long-suffering, but the second wears the crown of the kingdom of God. Most things about our Lord Jesus Christ are twofold. His birth is twofold, once of God before the ages and once of the Virgin in the end of the ages. Twice he comes down, once all unseen like dew on a fleece and a second time still future and manifest. When first he came, he was swaddled in a manger. When next he comes he will “clothe himself with light as with a garment.” At his first coming “he endured the cross, despising the shame”; at his second, he comes surrounded with glory and escorted by hosts of angels. We do not therefore simply rest on Christ’s first coming, by itself, but let us look forward also to his second; and as we say of his former coming, “Blessed is he that comes in the name of the Lord,” so also we will say the same words again at his second coming, that we may meet our Master in company with angels and say, “Blessed is he that comes in the name of the Lord” as we worship him. The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who before kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him on the cross and says, “These things you have done, and I kept silence.” He adapted himself when he came then and taught people by persuasion, but this time it is they who will be forced to bow to his rule, whether they want to or not.

Source: Catechetical Lecture 15:1
[AD 430] Augustine of Hippo on Psalms 104:1-2
..."Bless the Lord, O my soul." Let the soul of us all, made one in Christ, say this. "O Lord my God, You are magnified exceedingly!" [Psalm 104:1]. Where are You magnified? "Confession and beauty You have put on." Confess ye, that you may be beautified, that He may put you on. "Clothed with light as a garment" [Psalm 104:2]. Clothed with His Church, because she is made "light" in Him, who before was darkness in herself, as the apostle says: "You were sometime darkness, but now light in the Lord." [Ephesians 5:8] "Stretching out the heaven like a skin:" either as easily as thou dost a skin, if it be "as easily," so that you may take it after the letter; or let us understand the authority of the Scriptures, spread out over the whole world, under the name of a skin; because mortality is signified in a skin, but all the authority of the Divine Scriptures was dispensed unto us through mortal men, whose fame is still spreading abroad now they are dead.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:1-4
There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man’s breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defence. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another’s beauty without any lust,—a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has “put on praise and comeliness.”

Source: City of God 22.24
[AD 450] Peter Chrysologus on Psalms 104:1-4
The sky that you behold, O man [a listener who is a sensible person], made completely of air, carries many waters and is not itself supported by anything else, since a mere command hung it up and the sole force of a precept supports it. The divine revelation states, “Who stretches out the heaven like a pavilion, who covers the higher rooms thereof with water.” The great weight and burden of the mountains rests on the earth, which is made solid by its own mass; and that earth floats on a foundation of liquid, as the prophet testifies: “Who established the earth above the waters.” Consequently, the fact that it stands arises from a commandment, not from nature. “He spoke, and they were made; he commanded, and they were created.” Therefore, the fact that the world holds together is a matter of divine operation, not of human understanding. The sea rolls along with the high crest of its own waves and is raised aloft toward the clouds. Yet, light sands hem it in. Hence we see that its great might yields not to the sand but to a precept. All the beings in the sky and earth and sea move and live after they have been made by one sole command. The prophet affirms that they will be dissolved again by a mere command when he says, “In the beginning, O Lord, you founded the earth, and the heavens are the works of your hands. They shall perish, but you remain; and all of them shall all grow old like a garment, and as a garment shall you change them, and they shall be changed.” How? In such a way that their great age may fail through time but not that creation will perish before the eyes of its Creator.

Source: SERMON 101
[AD 521] Jacob of Serugh on Psalms 104:1-4
That through visible things the world might learn who is its Lord
And what Moses omitted from his account, and what was not written,
David expressed in the book of his psalm.
“He made his angels and his ministers of fire and wind.”
Thus David caused to be written in his excellent book of Psalms
So that the world might learn that angels too were created works
And with the created things they come to birth from the Creator.
For what the great Moses did not write about concerning the angels
David wrote down, but single is the spirit of their revelations.
And the world learned through Moses as well as through David
That he is one who created all creatures with his gesture.
And David showed on what day the angels came into being
For their creation was made plain to the world, when and how
In that gesture with which heaven and earth were created.
In it all the hosts of heavenly beings arose.
Through the word of the Lord heaven was made, David showed.
And together with it [his word] were the hosts made through the Spirit from his mouth.
Moses demonstrated that the Lord created the heaven and the earth
And David demonstrated how the hosts came into being. Isaiah, too, through that revelation of his prophecy, brought to the world an account of that power of the seraphim.

Source: ON THE ESTABLISHMENT OF CREATION
[AD 749] John Damascene on Psalms 104:1-4
Others [unspecified pagan philosophers], however, have imagined the heavens to have the form of a hemisphere, because the inspired David says, “Who stretches out the heaven like a pavilion” which means a tent; and the blessed Isaiah: “He that establishes the heavens like a vault”; and because the sun, the moon and the stars, when they set, go round the earth from west to north and return again to the east. However, whichever way it may be, all things have been made and established by the command of God and have their foundation in the divine will and desire. “For he spoke, and they were made; he commanded, and they were created. He has established them for ever, and for ages of ages; he has made a decree, and it shall not pass away.”

Source: ORTHODOX FAITH 2:6
[AD 749] John Damascene on Psalms 104:1-4
[God] is the maker and creator of the angels. He brought into being and made them after his own image into a bodiless nature, some sort of spirit, as it were, and immaterial fire—as the divine David says: “Who makes his angels spirits and his ministers a burning fire.” And he determined their lightness, fieriness, heat, extreme acuity, their keenness in their desire for God and his service and their being raised up and removed from every material consideration.

Source: ORTHODOX FAITH 2:3
[AD 430] Augustine of Hippo on Psalms 104:3
"Who covers with waters the upper parts thereof" [Psalm 104:3]. The upper parts of what? Of Heaven. What is Heaven? Figuratively only we said, the Divine Scripture. What are the upper parts of the Divine Scripture? The commandment of love, than which there is none more exalted. [Mark 12:31] But wherefore is love compared to waters? Because "the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us." [Romans 5:5] Whence is the Spirit Himself water? Because "Jesus stood and cried, He that believes in Me, out of his bosom shall flow rivers of living water." [John 7:37-38] Whence do we prove that it was said of the Spirit? Let the Evangelist himself declare, who follows it up, and says, "But this spoke He of the Spirit, which they were to receive, who should believe in Him." "Who walks above the wings of the winds;" that is, above the virtues of souls. What is the virtue of a soul? Love itself. But how does He walk above it? Because the love of God toward us is greater than ours toward God.

Source: Exposition on Psalm 104
[AD 69] Hebrews on Psalms 104:4
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. [Psalms 104:4] But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
[AD 420] Jerome on Psalms 104:4
[Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God, but only indicates a multitude too great for human computation. These are the thousands and tens of thousands of which we read in the Psalms: "The chariot of God is attended by ten thousands; thousands of them that rejoice. The Lord is among them" (Psalm 68:17). And in another place: "He who maketh His angels spirits, and His ministers a flaming fire" (Psalm 104:4). Now the duty of angels is twofold: the duty of one group is to bestow rewards upon just men; the duty of the other is to have charge over individual calamities.

"...The court was in session, and the books were opened." The consciences of men, and the deeds of individuals which partake of either character, whether good or bad, are disclosed to all. One of the books is the good book of which we often read, namely the book of the living. The other is the evil book which is held in the hand of the accuser, who is the fiend and avenger of whom we read in Revelation: "The accuser of our brethren" (Revelation 12:10). This is the earthly book of which the prophet says: "Let them be written on earth" (Jeremiah 17:13).

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 430] Augustine of Hippo on Psalms 104:4
"Who makes spirits His angels, and flaming fire His ministers" [Psalm 104:4]: that is, those who are already spirits, who are spiritual, not carnal, He makes His Angels, by sending them to preach His gospel. "And flaming fire His ministers." For unless the minister that preaches be on fire, he enflames not him to whom he preaches.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:5
"He has founded the earth upon its firmness" [Psalm 104:5]. He has founded the Church upon the firmness of the Church. What is the firmness of the Church, but the foundation of the Church. What is the foundation of the Church, but that of which the Apostle says, "Other foundation can no man lay but that is laid, which is Christ Jesus." [1 Corinthians 3:11] And therefore, grounded on such a foundation, what has she deserved to hear? "It shall not be bowed forever and ever." "He founded the earth on its firmness." That is, He has founded the Church upon Christ the foundation. The Church will totter if the foundation totter; but when shall Christ totter, before whose coming unto us, and taking flesh on Him, "all things were made by Him, and without Him was not anything made;" [John 1:3] who holds all things by His Majesty, [Hebrews 1:3] and us by His goodness? Since Christ fails not, "she shall not be bowed for ever and ever." Where are they who say that the Church has perished from the world, when she cannot even be bowed....

Source: Exposition on Psalm 104
[AD 253] Origen of Alexandria on Psalms 104:6
Now, according to a Hebrew figure of speech, it is said of God in the eighteenth psalm that “he made darkness his secret place,” to signify that those notions that should be worthily entertained of God are invisible and unknowable, because God conceals himself in darkness, as it were, from those who cannot endure the splendors of his knowledge or are incapable of looking at them, partly owing to the pollution of their understanding, which is clothed with the body of mortal lowliness, and partly owing to its feebler power of comprehending God. And in order that it may appear that the knowledge of God has rarely been vouchsafed to people and has been found in very few individuals, Moses is related to have entered into the darkness where God was. And again, with regard to Moses it is said, “Moses alone shall come near the Lord, but the rest shall not come near.” And again, that the prophet may show the depth of the doctrines that relate to God and that are unattainable by those who do not possess the “Spirit that searches all things, even the deep things of God,” he added, “The abyss like a garment is his covering.” No, our Lord and Savior, the Logos of God, manifesting that the greatness of the knowledge of the Father, is appropriately comprehended and known preeminently by him alone, and in the second place by those whose minds are enlightened by the Logos and God, declares, “No one knows the Son but the Father; neither does any one know the Father but the Son, and he to whoever the Son will reveal him.” For no one can worthily know the “uncreated” and firstborn of all created nature like the Father who begat him, nor any one the Father like the living Logos, and his Wisdom and Truth. By sharing in him who takes away from the Father what is called “darkness,” which he “made his secret place,” and “the abyss,” which is called his “covering,” and by unveiling the Father in this way, every one knows the Father who is capable of knowing him.

Source: AGAINST CELSUS 6:17
[AD 430] Augustine of Hippo on Psalms 104:6
"The deep, like a garment, is its clothing" [Psalm 104:6]. Whose? Is it perchance God's? But he had already said of His clothing, "Clothed with light as with a garment." I hear of God clothed in light, and that light, if we will, are we. What is, if we will? If we are no longer darkness. Therefore if God is clothed with light, whose clothing, again, is the deep? For an immense mass of waters is called the deep. All water, all the moist nature, and the substance everywhere shed abroad through the seas, and rivers, and hidden caves, is all together called by one name, the Deep. Therefore we understand the earth, of which he said, "He has founded the earth." Of it I believe he said, "The deep, like a garment is its clothing." For the water is as it were the clothing of the earth, surrounding it and covering it....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:7
"From Your rebuke they shall fly" [Psalm 104:7]. And this was done, brethren; from God's rebuke the waters did fly; that is, they went back from pressing on the mountains. Now the mountains themselves stand forth, Peter and Paul: how do they tower! They who before were pressed down by persecutors, now are venerated by emperors. For the waters are fled from the rebuke of God; because "the heart of kings is in the hand of God, He has bent it whither He would;" [Proverbs 21:1] He commanded peace to be given by them to the Christians; the authority of the Apostles sprang up and towered high....The waters fled from the rebuke of God. "From the voice of Your thunder they shall be afraid." Now who is there that would not be afraid, from the voice of God through the Apostles, the voice of God through the Scriptures, through His clouds? The sea is quieted, the waters have been made afraid, the mountains have been laid bare, the emperor has given the order. But who would have given the order, unless God had thundered? Because God willed, they commanded, and it was done. Therefore let no one of men arrogate anything to himself.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:8
"The mountains ascend, and the plains go down, into the place which You have founded for them" [Psalm 104:8]. He is still speaking of waters. Let us not here understand mountains as of earth; nor plains, as of earth: but waves so great that they may be compared to mountains. The sea did sometime toss, and its waves were as mountains, which could cover those mountains the Apostles. But how long do the mountains ascend and the plains go down? They raged, and they are appeased. When they raged they were mountains: now they are appeased they have become plains: for He has founded a place for them. There is a certain channel, as it were a deep place, into which all those lately raging hearts of mortals have retired....They were mountains formerly, now they are plains: yet, my brethren, even a dead calm is sea. For wherefore are they not now violent? Wherefore do they not rage? Wherefore do they not try, if they cannot overthrow our earth, at least to cover it? Wherefore not?

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:9-10
Hear. "You have set a bound which they shall not pass over, neither shall they turn again to cover the earth" [Psalm 104:9]. What then, because now the bitterest waves have received a measure, that we must be allowed to preach such things even with freedom; because they have had their due limit assigned, because they cannot pass over the bound that is set, nor shall they return to cover the earth; what is doing in the earth itself? What workings take place therein, now that the sea has left it bare? Although at its beach slight waves do make their noise, although Pagans still murmur round; the sound of the shores I hear, a deluge I dread not. What then; what is doing in the earth? "Who sends out springs in the little valleys" [Psalm 104:10]. "You send out," he says, "springs in the little valleys." You know what little valleys are, lower places among the lands. For to hills and mountains, valleys and little valleys are opposed in contrary shape. Hills and mountains are swellings of the land: but valleys and little valleys, lownesses of the lands. Do not despise low places, thence flow springs. "You send out springs in the little valleys." Hear a mountain. The Apostle says, "I laboured more than they all." A certain greatness is brought before us: yet immediately, that the waters may flow, he has made himself a valley: "Yet not I, but the grace of God with me." [1 Corinthians 15:10] It is no contradiction that they who are mountains be also valleys: for as they are called mountains because of their spiritual greatness, so also valleys because of the humility of their spirit. "Not I," he says, "but the grace of God with me."...

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:11
For it follows, "All the beasts of the wood shall drink" [Psalm 104:11]. We do indeed see this also in the visible creation, that the beasts of the wood drink of springs, and of streams that run between the mountains: but now since it has pleased God to hide His own wisdom in the figures of such things, not to take it away from earnest seekers, but to close it to them that care not, and open it to them that knock; it has also pleased our Lord God Himself to exhort you by us to this, that in all these things which are said as if of the bodily and visible creation, we may seek something spiritually hidden, in which when found we may rejoice. The beasts of the wood, we understand the Gentiles, and Holy Scripture witnesses this in many places....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:12
Then the Psalm goes on in its text, "Upon them the fowls of the heaven shall inhabit" [Psalm 104:12]....Upon the mountains, then, the fowls of the air shall have their habitation. We see these birds dwell upon the mountains, but many of them dwell in plains, many in valleys, many in groves, many in gardens, not all upon mountains. There are some fowls that dwell not save on the mountains. Some spiritual souls does this name denote. Fowls are spiritual hearts, which enjoy the free air. In the clearness of heaven these birds delight, yet their feeding is on the mountains, there will they dwell. You know the mountains, they have been already treated of. Mountains are Prophets, mountains are Apostles, mountains are all preachers of the truth....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:13
"Watering the mountains from the higher places" [Psalm 104:13]. Now if a Gentile uncircumcised man comes to us, about to believe in Christ, we give him baptism, and do not call him back to those works of the Law. And if a Jew asks us why we do that, we sound from the rock, we say, This Peter did, this Paul did: from the midst of the rocks we give our voice. But that rock, Peter himself, that great mountain, when he prayed and saw that vision, was watered from above....

Source: Exposition on Psalm 104
[AD 253] Origen of Alexandria on Psalms 104:14-15
Let Celsus then say distinctly that the great diversity among the products of the earth is not the work of Providence but that a certain fortuitous concurrence of atoms gave birth to qualities so diverse, and that it was owing to chance that so many kinds of plants and trees and herbs resemble one another, and that no disposing reason gave existence to them, and that they do not derive their origin from an understanding that is beyond all admiration. We Christians, however, who are devoted to the worship of the only God, who created these things, feel grateful for them to him who made them, because not only for us but also (on our account) for the animals that are subject to us, he has prepared such a home, seeing “he causes the grass to grow for the cattle, and herb for the service of humans, that they may bring forth food out of the earth and wine that makes glad the heart of people, and oil to make their faces to shine, and bread that strengthens humans’ hearts.” But that he should have provided food even for the most savage animals is not a matter of surprise, for these very animals are said by some who have philosophized [on the subject] to have been created for the purpose of affording exercise to the rational creature. And one of our own wise men says somewhere, “Do not say, What is this? or Wherefore is that? for all things have been made for their uses. And do not say, What is this? or Wherefore is that? for everything shall be sought out in its season.”

Source: AGAINST CELSUS 4:75
[AD 386] Cyril of Jerusalem on Psalms 104:14-15
Having learned these things and been fully assured that what seems to be bread is not bread, though sensible to taste, but the body of Christ; and that what seems to be wine is not wine, though the taste will affirm that it is so, but the blood of Christ; and that of this David sang long ago, saying, “And bread strengthens a person’s heart, to make his face to shine with oil,” “strengthen you your heart,” by partaking of it as spiritual, and “make the face of your soul to shine.” And so having it unveiled with a pure conscience, may you “reflect as a mirror the glory of the Lord” and proceed from glory to glory, in Christ Jesus our Lord, to whom be honor and might and glory for ever and ever. Amen.

Source: MYSTAGOGICAL LECTURES 22:9
[AD 430] Augustine of Hippo on Psalms 104:14
"Bringing forth grass for the cattle, and green herb for the service of men" [Psalm 104:14]. This is true, I perceive; I recognise the creation: the earth does bring forth grass for the cattle, and green herb for the service of men. But I perceive the words, "You shall not muzzle the mouth of the ox which treads out the grain: Does God take care for oxen? For our sakes therefore the Scripture says it." [1 Corinthians 9:9] How then does the earth bring forth grass for the cattle? Because "the Lord has ordained that they which preach the Gospel should live of the Gospel." He sent preachers, saying unto them, "Eat such things as are set before you of them: for the labourer is worthy of his hire." [Luke 10:7-8] ...They give spiritual, they receive carnal things; they give gold, they receive grass...."If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?" [1 Corinthians 9:11] This the Apostle said, a preacher so laborious, so indefatigable, so well tried, that he gives this very grass to the earth. "Nevertheless," he says, "we have not used this power." He shows that it is due to him, yet he received it not; nor has he condemned those who have received what was due. For those were to be condemned who exact what is not due, not they who accept their recompense: yet he gave up even his own recompense. You do not cease to owe to another, because one has given up his dues, otherwise you will not be the watered earth which brings forth grass for the cattle.... You receive spiritual things, give carnal things in return: to the soldier they are due, to the soldier you return them; you are the paymaster of Christ. "Who goes a warfare any time at his own charges? Who plants a vineyard, and eats not of the fruit thereof? Or who feeds a flock, and eats not of the milk of the flock? I speak not thus, that it should be so done unto me." [1 Corinthians 9:7, 15] There has been such a soldier as gave up his rations of food even to the paymaster: yet let the paymaster pay the rations....

Source: Exposition on Psalm 104
[AD 444] Cyril of Alexandria on Psalms 104:14-15
People of true and good sense, who have intellectually gathered that knowledge that gives life, are never jaded by the sacred sciences. Indeed it is written that “humankind shall not live by bread alone but by every word that comes from the mouth of God.” The word of God is food for the mind and a spiritual “bread that strengthens the heart of humankind,” as the book of Psalms sings.

Source: ON THE UNITY OF CHRIST
[AD 420] Jerome on Psalms 104:15
[Daniel 10:2-3] "In those days I, Daniel, mourned for the days of three weeks; I ate no desirable bread, and neither flesh or wine entered into my mouth; neither was I anointed with ointment until the days of three weeks were accomplished." By this example we are taught to abstain from the pleasanter types of food (I think that the term "desirable bread" is that inclusive) during a period of fasting, and that we neither eat flesh nor drink wine, and especially that we desire no anointing with ointments. This custom is maintained among the Persians and Indians even to this day, that they use ointment as a substitute for baths. Also, Daniel afflicted his soul for three consecutive weeks, so that his intercession might not appear cursory or casual. By inference, indeed, we ought to make the observation that a person in mourning who bemourns the absence of one betrothed partakes of no desirable bread though it comes down from heaven itself; neither does he touch solid food, which is to be understood in the sense of meat, nor does he drink any wine, which gladdens the heart of man, or make his face cheerful with oil (as we read in the Psalms: "That he may make the face cheerful with oil" Psalm 104:15). By means of such a fast as this the betrothed girl sheds tears which will be convincing, when her fiance has been taken from her. Daniel also did well to supplicate the Lord with boldness, inasmuch as in the first year of Cyrus's reign the captivity of the Jews had already been somewhat relaxed in its severity.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 430] Augustine of Hippo on Psalms 104:15
"And wine makes glad the heart of man" [Psalm 104:15]. Let no man prepare himself for intoxication; nay, let every man prepare him for intoxication. "How excellent is Your cup which makes inebriate!" We choose not to say, Let no man be drunk. Be inebriated; yet beware, from what source. If the excellent cup of the Lord does saturate you, your ebriety shall be seen in your works, it shall be seen in the holy love of righteousness, it shall, lastly, be seen in the estrangement of your mind, but from things earthly to heavenly. "To make him a cheerful countenance with oil."...What is the making the countenance cheerful with oil? The grace of God; a sort of shining for manifestation; as the Apostle says, "The Spirit is given to every man for manifestation." [1 Corinthians 12:7] A certain grace which men can clearly see in men, to conciliate holy love, is termed oil, for its divine splendour; and since it appeared most excellent in Christ, the whole world loves Him; who though while here He was scorned, is now worshipped by every nation: "For the kingdom is the Lord's, and He shall be Governor among the people." For such is His grace, that many, who do not believe in Him, praise Him, and declare that they are unwilling to believe in Him, because no man can fulfil what He does command. They who with reproaches once raged against Him, are hindered by His very praises. Yet by all is He loved, by all is He preached; because He is excellently anointed, therefore He is Christ: for He is called Christ from the Chrism or anointing which He had. Messiah in the Hebrew, Christ in the Greek, Unctus in the Latin: but He anoints over His whole Body. All therefore who come, receive grace, that their countenances may be made glad with oil.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:16
"The trees of the plain shall be satisfied" [Psalm 104:16]: but with this grace, brought forth out of the earth. "The trees of the plain," are the lower orders of the nations. "And the cedars of Libanus which He has planted." The cedars of Libanus, the powerful in the world, shall themselves be filled. The bread, and wine, and oil of Christ has reached senators, nobles, kings; the trees of the plain are filled. First the humble are filled; next also the cedars of Libanus, yet those which He has planted; pious cedars, religious faithful; for such has He planted. For the ungodly also are cedars of Libanus; for, "The Lord shall break the cedars of Libanus." For Libanus is a mountain: there are those trees, even according to the letter most long-lived and most excellent. But Libanus is interpreted, as we read in those who have written of these things, a brightness: and this brightness seems to belong to this world, which at present shines and is refulgent with its pomps. There are the cedars of Libanus, which the Lord has planted; those which the Lord has planted shall be filled....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:17
"There shall the sparrows build their nests: their leader is the house of the coot" [Psalm 104:17]. Where shall the sparrows build? In the cedars of Libanus....Who are the sparrows? Sparrows are birds indeed, and fowls of the air, but small fowls are wont to be called sparrows. There are therefore some spiritual ones that build in the cedars of Libanus: that is, there are certain servants of God who hear in the Gospel, "Sell all that you have, and give to the poor; and you shall have treasure in heaven; and come and follow Me." [Matthew 19:21] ...Let him who has resigned many things, not be proud. We know that Peter was a fisherman: what then could he give up, to follow our Lord? Or his brother Andrew, or John and James the sons of Zebedee, themselves also fishermen; and yet what did they say? "Behold, we have forsaken all, and followed You." [Matthew 19:27] Our Lord said not to him, You have forgotten your poverty; what have you resigned, that you should receive the whole world? He, my brethren, who resigned not only what he had, but also what he longed to have, resigned much....

Source: Exposition on Psalm 104
[AD 373] Athanasius of Alexandria on Psalms 104:18-26
But their doctrine is false. Truth witnesses that God is the eternal fountain of his proper wisdom; and, if the Fountain is eternal, the Wisdom also has to be eternal. For in it were all things made, as David says in the psalm, “In wisdom you have made them all”; and Solomon says, “The Lord by wisdom has formed the earth, by understanding he has established the heavens.” And this Wisdom is the Word, and by him, as John says, “all things were made,” and “without him not one thing was made.”

Source: Discourses Against the Arians 1.6.19
[AD 373] Athanasius of Alexandria on Psalms 104:18-26
Doubtless the things that came to be through the Word, these are “founded in wisdom” and what are “founded in wisdom,” these are all made by the Hand and came to be through the Son. And we have proof of this, not from external sources, but from the Scriptures; for God says by Isaiah the prophet, “My hand also has laid the foundation of the earth, and my right hand has spanned the heavens.” And again, “And I will cover you in the shadow of my hand, by which I planted the heaven, and laid the foundations of the earth.” And David, who was taught this and knew that the Lord’s hand was nothing else than wisdom, says in the psalm, “In wisdom you have made them all; the earth is full of your creation.”

Source: DEFENSE OF THE NICENE DEFINITION 4:17
[AD 373] Athanasius of Alexandria on Psalms 104:18-26
Let us, therefore, in the faith of the disciples, converse frequently with our Master. For the world is like the sea to us, my brothers, of which it is written, “This is the great and wide sea, there go the ships; the Leviathan, which you have created to play therein.” We float on this sea, as with the wind, through our own free will, for everyone directs his course according to his will, and either, under the pilotage of the Word, he enters into rest, or, laid hold on by pleasure, he suffers shipwreck and is in peril by storm. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials.

Source: FESTAL LETTERS 19:7
[AD 386] Cyril of Jerusalem on Psalms 104:18-26
“This great and wide sea, in it there are creeping things without number.” Who can describe the beauty of the fishes therein? Who can describe the greatness of the whales and the nature of the amphibious animals, how they live on the dry land and in the waters? Who can describe the depth and breadth of the sea or the shock of its tumultuous waves? The sea stays within its confines because of him who said, “This far shall you come but no farther, and here shall your proud waves be stilled!” It clearly reveals the decree imposed on it, when running out it leaves on the sands a distinct line marked by its waves, as though to signify to those who see it that it has not transgressed its appointed bounds.

Source: Catechetical Lecture 9:11
[AD 397] Ambrose of Milan on Psalms 104:18-26
Consider that the sun, the moon and the stars, the lights of the sky which, though they shine with brilliant splendor, are yet creatures, and, whether they rise or fall in their daily performance of duty, they serve the will of the eternal Creator, bringing forth the beauty with which they are clothed and shining by day and by night. How often is the sun covered by clouds or taken from the gaze of the earth when the ray of its light is dispelled in the sky or an eclipse occurs, and as Scripture says: “The moon knows its going down.” It knows when it should shine in full light or weakened light. The stars, which are engaged in service to this world’s advantage, disappear when they are covered by clouds, not willingly, surely, but in hope, because they hope for gratitude for their labor from him who made them subject [to him]. Thus, they persevere for his sake, that is, for his will.

Source: LETTER 51
[AD 397] Ambrose of Milan on Psalms 104:18-26
This world is an example of the workings of God, because, while we observe the work, the Worker is brought before us. The arts may be considered in various aspects. There are those that are practical. These relate to the movement of the body or to the sound of the voice. When the movement or the sound has passed away, there is nothing that survives or remains for the spectators or the hearers. Other arts are theoretical. These display the vigor of the mind. There are other arts of such a nature that, even when the processes of operation cease, the handiwork remains visible. As an example of this we have buildings or woven material that, even when the craftsman is silent, still exhibit his skill, so that testimony is presented of the craftsman’s own work. In a similar way, this work is a distinctive mark of divine majesty from which the wisdom of God is made manifest. On beholding this, raising the eyes of his mind at the same time to the things invisible, the psalmist says, “How great are your works, O Lord; you have made all things in wisdom.”

Source: SIX DAYS OF CREATION 1:5.17
[AD 407] John Chrysostom on Psalms 104:18-26
Then, even if anger boils up, it is easily cooled. If passion flares forth, the flames are readily quenched. If envy consumes us, it is not difficult to drive it away. The same thing happens that the prophet says happens when the sun rises. What did he say? “You made the darkness, and it was night. In it all the wild beasts of the forest will go forth, even young lions roaring for prey and to seek meat for themselves from God. The sun arose, and they were gathered together and shall lie down in their dens.” At sunrise, then, every wild beast is driven off and slinks away to its lair. So, too, when a prayer, like a ray of the sun, arises from our tongue and comes forth from our mouth, our mind is enlightened, all the savage passions that destroy our reason slink away and flee to their own lairs, if only our prayer is diligent, if only it comes from a watchful soul and sober mind. Should the devil be on hand when we pray, he is driven off; should a demon be there, he slinks away.

Source: AGAINST THE ANOMOEANS 7:59
[AD 430] Augustine of Hippo on Psalms 104:18
What then follows? "The loftiest hills are for the stags" [Psalm 104:18]. The stags are mighty, spiritual, passing in their course over all the thorny places of the thickets and woods. "He makes my feet like harts' feet, and sets me up on high." Let them hold to the lofty hills, the lofty commandments of God; let them think on sublime subjects, let them hold those which stand forth most in the Scriptures, let them be justified in the highest: for those loftiest hills are for the stags. What of the humble beasts? What of the hare? What of the hedgehog? The hare is a small and weak animal: the hedgehog is also prickly: the one is a timid animal, the other is covered with prickles. What do the prickles signify, except sinners? He who sins daily, although not great sins, is covered over with the smallest prickles. In his timidity he is a hare: in his being covered with the minutest sins, he is a hedgehog: and he cannot hold those lofty and perfect commandments. For "the loftiest hills are for the stags." What then? Do these perish? No. For so "is the rock the refuge for the hedgehogs and the hares." For the Lord is a refuge for the poor. Place that rock upon the land, it is a refuge for hedgehogs, and for hares: place it on the sea, it is the home of the coot. Everywhere the rock is useful. Even in the hills it is useful: for the hills without the rock's foundation would fall into the deep....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:18-26
In case any of us should struggle with this, there are just two commands: God and neighbor; the one who made you, and the one he made you to be with. No one has told you “Love the sun, love the moon, love the earth and everything that has been made.” These are the things in which God is to be praised, the Maker to be blessed. “How magnificent are your works!” we say; “in wisdom you have made them all.” They are yours, you have made them all. Thanks be to you! But you have made us over all of them. Thanks be to you! For we are your image and likeness. Thanks be to you! We have sinned, we have been sought. Thanks be to you! We have been negligent, we have not been neglected. Thanks be to you! When we despised you, we were not despised; in case we should have forgotten your divinity and should lose you, you even took upon yourself our humanity. Thanks be to you! When and where can there not be thanks?

Source: SERMON 16A.6
[AD 430] Augustine of Hippo on Psalms 104:18-26
This Word, through which heaven and earth were made, this Word was not itself made. I mean, if it was made, through what was it made? “All things were made through it.” So if whatever has been made was made through the Word, the Word itself, clearly, through which all things were made, was not made. One more point: the narrator of the works of creation, God’s servant Moses, says, “In the beginning, God made heaven and earth.” He made heaven and earth in the beginning. By what means did he make it? Through the Word. Did he also make the Word? No; well what, then? “In the beginning was the Word”;23 that through which he made things already was; that is how he made what as yet was not. We can understand it, and rightly understand it, in the sense that heaven and earth were made in the only-begotten Word itself. They were made in, you see, that through which they were made. This can be, and be understood as, the beginning in which God made heaven and earth. This Word, after all, is also the wisdom of God, about which it is said, “You have made all things in wisdom.” If God made all things in wisdom, and his only-begotten Son is without a shadow of doubt that wisdom of God, let us not doubt that whatever we have learned was made through the Son, was also made in the Son. The Son himself, after all, is certainly the beginning. When the Jews were questioning him and saying, “Who are you? he answered, The beginning.” There you have, “In the beginning, God made heaven and earth.”

Source: SERMON 223A.1
[AD 430] Augustine of Hippo on Psalms 104:18-26
I will not contest the point, chiefly because it gives me the liveliest satisfaction to find the Trinity celebrated in the very beginning of the book of Genesis. For having said “In the beginning God created the heaven and the earth,” meaning that the Father made them in the Son (as the psalm testifies where it says, “How manifold are Thy works, O Lord! in Wisdom hast Thou made them all”), a little afterwards mention is fitly made of the Holy Spirit also.

Source: City of God 11.32
[AD 430] Augustine of Hippo on Psalms 104:18-26
“All things” then, my brothers, “all things”—each and every one—“were made through him, and without him was nothing made.” But how were all things made through him? “That which was made, in him is life.” Now this can be taken as follows: “That which was made in him, is life.” And if we express the sentence in this way, everything is life. For what was not made in him? For he himself is the wisdom of God, and in the psalm it is said, “You have made all things in wisdom.” If, then, Christ is the wisdom of God and the psalm says, “You have made all things in wisdom,” as all things were made through him, so they were made in him.

Source: TRACTATES ON THE GOSPEL OF JOHN 1:16.1
[AD 430] Augustine of Hippo on Psalms 104:18-26
And because God, when he created him, was certainly not ignorant of his future malignity, and foresaw the good which he Himself would bring out of his evil, therefore says the psalm, “This leviathan whom Thou hast made to be a sport therein,” that we may see that, even while God in his goodness created him good, he yet had already foreseen and arranged how he would make use of him when he became wicked.

Source: City of God 11.17
[AD 430] Augustine of Hippo on Psalms 104:18-26
There is a passage, too, in the Book of Job, of which the devil is the subject: “This is the beginning of the creation of God, which he made to be a sport to his angels,” which agrees with the psalm, where it is said, “There is that dragon which Thou hast made to be a sport therein.” But these passages are not to lead us to suppose that the devil was originally created to be the sport of the angels, but that he was doomed to this punishment after his sin. His beginning, then, is the handiwork of God; for there is no nature, even among the least, and lowest, and last of the beasts, which was not the work of Him from whom has proceeded all measure, all form, all order, without which nothing can be planned or conceived. How much more, then, is this angelic nature, which surpasses in dignity all else that he has made, the handiwork of the Most High!

Source: City of God 11.15
[AD 435] John Cassian on Psalms 104:18-26
And so by the illumination of God himself he mounts to that manifold knowledge of him and begins to be nourished on more sublime and still more sacred mysteries, in accordance with these words of the prophet: “The high hills are a refuge for the stags, the rocks for the hedgehogs,” which is fairly applied in the sense we have given, because whoever continues in simplicity and innocence is not harmful or offensive to any one, but being content with his own simple condition endeavors simply to defend himself from being harmed by his foes and becomes a sort of spiritual hedgehog, protected by the continual shield of that rock of the gospel. That is, while he is sheltered by the recollection of the Lord’s passion and by ceaseless meditation on the verse given above, he escapes the snares of his enemies. And of these spiritual hedgehogs we read in Proverbs as follows: “And the hedgehogs are a feeble folk, who have made their homes in the rocks.”

Source: Conference 10:11
[AD 542] Caesarius of Arles on Psalms 104:18-26
As you know, that psalm [104 (103 LXX)] contains the words “The sun knows the hour of its setting. You bring darkness, and it is night.” What person, though unlettered, does not understand and know that when the sun reaches its setting, immediately night and darkness appear? Why, then, was it necessary for the prophet to say what is evidently understood by everyone? Likewise what follows: “Then all the beasts of the forest roam about. Young lions roar for the prey and seek their food from God.” Can there be found anyone who does not know this? Truly, it is known to everyone that when night comes all the beasts roam about everywhere. Since, as you see, we ought not receive this according to the letter, listen attentively, as is your custom, to their spiritual significance.Now what the psalmist said, “The sun knows the hour of its setting,” is not to be taken concerning the sun but with regard to him of whom the prophet says, “For those who fear your name there will arise the sun of justice with its healing rays.” Of him we read in Solomon that the wicked will say, “The sun did not rise for us.” Therefore, Christ is the true sun of justice. He knew his setting when he yielded to his passion for our salvation; for when he was crucified, night and darkness took hold of the souls of his disciples. Truly, brothers, how was there not darkness in those who did not believe Christ was risen from the dead? Finally, when the women reported that they had seen the Lord, “this talk seemed to the apostles to be nonsense, and they did not believe the women.” Moreover, on another occasion the two disciples spoke thus to the Lord who was talking to them: “But we were hoping that it was he who should redeem Israel.” When the apostles spoke these words, then was fulfilled those others: “The sun knows the hour of its setting. You bring darkness, and it is night.”

Source: SERMON 136:2-3
[AD 542] Caesarius of Arles on Psalms 104:18-26
After this the prophet added the words “The sea also, great and wide, in which are schools without number of living things.” The sea is understood as the world, which is full of storms and dangerous waves, even full of bitterness and saltiness. It also has quite large fish that do not cease to devour the smaller ones. There are numberless creeping things, so-called because they creep over the earth. For this reason carnal people and those who are too fond of the world, because they think only of the present life and continuously apply themselves to its pursuits out of love for it, are not unfittingly called creeping things. Furthermore, the words “The sea also, great and wide, where ships move about” are not to be understood relative to the ships of wood that are carried over the sea by the force of the wind but to the catholic church. While the latter desires to reach the port of paradise by holy, just works, it is beaten by many waves of tribulation and the winds of various storms. Moreover, although it is tossed by the violent beating of the winds, it is so well directed by the oars of holy discipline, so well driven by the breath of the Holy Spirit, that it is carried to eternal life by the Festal very adversities that oppose it. In this sea there is also that dragon of which it is written: “This sea dragon that you formed to make sport of it.” That dragon is understood as the devil. He is apt to play in the wicked in such a way that not only does he persuade them to sin but, using them as his ministers, he does not cease to persecute even those who are holy and just. This dragon was made a good angel by God, but since he exalted himself against God by pride and fell from that happy angelic state, deceiving himself by pride, through God’s hidden but just judgment he is permitted to deceive with his cunning careless people.

Source: SERMON 136:6
[AD 430] Augustine of Hippo on Psalms 104:19
"He appointed the Moon for certain seasons" [Psalm 104:19]. We understand spiritually the Church increasing from the smallest size, and growing old as it were from the mortality of this life; yet so, that it draws nearer unto the Sun. I speak not of this moon visible to the eye, but of that which is signified by this name. While the Church was in the dark, while she as yet appeared not, shone not forth as yet, men were led astray, and it was said, This is the Church, here is Christ; so that "while the Moon was dark, they shot their arrows at the righteous in heart." How blind is he who now, when the Moon is full, wanders astray? "He appointed the Moon for certain seasons." For here the Church temporarily is passing away: for this subjection to death will not remain for ever: there will some time be an end of waxing and waning; it is appointed for certain seasons. "And the sun knows his going down." And what sun is this, but that Sun of righteousness, whom the ungodly will lament on the day of judgment never having risen for them; they who will say on that day, "Therefore we wandered from the way of truth, and the light of righteousness shone not on us, and the sun did not arise upon us." [Wisdom 5:6] That sun rises for him who understands Christ....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:20-21
What then, when the sun went down, when our Lord suffered? There was a sort of darkness with the Apostles, hope failed, in those to whom He at first seemed great, and the Redeemer of all men. How so? "Thou made darkness, and it became night; wherein all the beasts of the forest shall move" [Psalm 104:20]....Here the beasts of the forest are used in different ways: for these things are always understood in varying senses; as our Lord Himself is at one time termed a lion, at another a lamb. What is so different as a lion and a lamb? But what sort of lamb? One that could overcome the wolf, overcome the lion. He is the Rock, He the Shepherd, He the Gate. The Shepherd enters by the gate: and He says, "I am the good Shepherd:" and, "I am the Door of the Sheep.". ..Learn thus to understand, when these things are spoken figuratively; lest perchance when you have read that the Rock signifies Christ, [1 Corinthians 10:4] ye may understand it to mean Him in every passage. In one place it means one thing, another in another, just as we can only understand the meaning of a letter by seeing its position. "The lion's cubs roaring after their prey, do seek their meat from God" [Psalm 104:21]. Justly then our Lord, when near unto His going down, the very Sun of Righteousness recognising His going down, said to His disciples, as if darkness being about to come, the lion would roam about to seek whom he might devour, that that lion could devour no man, unless with leave: "Simon," said He, "this night Satan has desired to have you, that he may sift you as wheat. But I have prayed for you, that your faith fail not." [Luke 22:31-32] When Peter thrice denied, [Matthew 26:70, 74] was he not already between the lion's teeth?...

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:22
"The Sun has arisen, and they get them away together, and lay them down in their dens" [Psalm 104:22]. More and more as the Sun rises, so that Christ is recognised by the round world, and glorified therein, do the lion's whelps get them away together; those devils recede from the persecution of the Church, who instigated men to persecute the house of God, by working in the sons of unbelief. [Ephesians 2:2] Now that none of them dares persecute the Church, "the Sun has arisen, and they get them away together." And where are they? "And they lay them down in their dens." Their dens are the hearts of the unbelieving. How many carry lions crouching in their hearts? They burst not forth thence, they make no assault upon the pilgrim Jerusalem. Wherefore do they not so? Because the Sun is already risen, and is shining over the whole world.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:23
What are you doing, O man of God? Thou, O Church of God? What are you, O body of Christ, whose Head is in Heaven? What are you doing, O man, His unity? "Man," he says, "shall go forth to his work" [Psalm 104:23]. Let therefore this man work good works in the security of the peace of the Church, let him work unto the end. For sometime there will be a sort of general darkening, and a sort of assault will be made, but in the evening, that is, in the end of the world: but now the Church does work in peace and tranquillity; for "man shall go forth to his work, and to his labour, unto the evening."

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:24
"O Lord, how great are made Your works!" [Psalm 104:24]. Justly great, justly sublime! Where were those works made, that are so great? What was that station where God stood, or that seat whereupon He sat, when He did those works? What was the place where He worked thus? Whence did those so beautiful works proceed at the first? To take it word for word, every ordained creation, running by ordinance, beautiful by ordinance, rising by ordinance, setting by ordinance, going through all seasons by ordinance, whence has it proceeded? Whence has the Church herself received her rise, her growth, her perfection? In what manner is she destined to a consummation in immortality? With what heralding is she preached? By what mysteries is she recommended? By what types is she concealed? By what preaching is she revealed? Where has God done these things? I see great works. "How great are made Your works, O Lord!" I ask where He has made them: I find not the place: but I see what follows: "In Wisdom have You made them all." All therefore You have made in Christ...."The earth is full of Your creation." The earth is full of the creation of Christ. And how so? We discern how: for what was not made by the Father through the Son? Whatever walks and does crawl on earth, whatever does swim in the waters, whatever flies in the air, whatever does revolve in heaven, how much more then the earth, the whole universe, is the work of God. But he seems to me to speak here of some new creation, of which the Apostle says, "If any man be in Christ, he is a new creature: old things have passed away; behold, all things have become new. And all things are of God." [2 Corinthians 5:17-18] All who believe in Christ, who put off the old man, and put on the new, [Ephesians 4:22-24] are a new creature. "The earth is full of Your works." On one spot of the earth He was crucified, in one small spot that seed fell into the earth, and died; but brought forth great fruit....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:25
..."So is the great and wide sea also; wherein are things creeping innumerable, both small and great beasts" [Psalm 104:25]. He speaks of the sea as terrible. Snares creep in this world, and surprise the careless suddenly; for who numbers the temptations that creep? They creep, but beware, lest they snatch us away. Let us keep watch on the Wood; even in the water, even on the waves, we are safe: let not Christ sleep, let not faith sleep; if He has slept, let Him be awakened; He will command the winds; He will calm the sea; [Matthew 8:24-26] the voyage will be ended, and we shall rejoice in our country. For I see in this terrible sea unbelievers still; for they dwell in barren and bitter waters: but they are both small and great. We know this: many little men of this world are still unbelievers, many great men of this world are so: there are living creatures, both small and great, in this sea. They hate the Church: the name of Christ is a burden to them: they rage not, because they are not permitted; the cruelty which cannot burst forth in deeds, is shut up within the heart. For all, whether small or great, "creeping things, both small and great," who at present grieve at the temples being shut, the altars overthrown, the images broken, the laws which make it a capital crime to sacrifice to idols; all who mourn on this account, are still in the sea. What then of us? And by what road then are we to journey unto our country? Through this very sea, but on the Wood. Fear not the danger; that wood which holds together the world does bear you up.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:26
"There shall go the ships" [Psalm 104:26]. Lo, ships float upon that which alarmed you, and sink not. By ships we understand churches; they go among the storms, among the tempests of temptations, among the waves of the world, among the beasts, both small and great. Christ on the wood of His cross is the Pilot. "There shall go the ships." Let not the ships fear, let them not much mind where they float, but by Whom they are steered. "There shall go the ships." What voyage do they find tedious, when they feel that Christ is their Pilot? They will sail safely, let them sail diligently, they will reach their promised haven, they will be led to the land of rest.

Source: Exposition on Psalm 104
[AD 311] Methodius of Olympus on Psalms 104:27-30
But if our opponents say, How then is it, if the universe will not be destroyed, that the Lord says that “heaven and earth shall pass away”; and the prophet, that “the heaven shall perish as smoke, and the earth shall grow old as a garment”;64 we answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendor; for there is no contradiction or absurdity in the holy Scriptures. For not “the world” but the “fashion of this world” passes away, it is said; so it is usual for the Scriptures to call the change from an earlier form to a better and more comely state, destruction; just as when one calls by the name of destruction the change from a childish form into a perfect adult, as the stature of the child is turned into adult size and beauty. We may expect that the creation will pass away, as if it were to perish in the burning, in order that it may be renewed, not however that it will be destroyed, that we who are renewed may dwell in a renewed world without taste of sorrow; according as it is said, “When you let your breath go forth, they shall be made, and you shall renew the face of the earth.”

Source: ON THE RESURRECTION 1:9
[AD 379] Basil of Caesarea on Psalms 104:27-30
But, if we must go on with our discussion and make a deeper study, let us, from this point, contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the bringing forth from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son. Take, for instance, the calling into existence of the heavens. And what does David say? “By the word of the Lord the heavens were established, and all their power by the spirit of his mouth.” Now, humankind is created a second time through baptism, “for if anyone is in Christ, he is a new creature.” And what does the Savior say to the disciples? “Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” You see here, also, the Holy Spirit present with the Father and the Son. But what would you say concerning the resurrection of the dead, when we shall have departed and returned into our dust, “for we are dust and to dust we shall return”? “And he will send forth the Holy Spirit, and he will create us, and he shall renew the face of the earth.” For what Paul spoke of as the resurrection, David called renewal.

Source: LETTER 8
[AD 379] Basil of Caesarea on Psalms 104:27-30
Resurrection from the dead is accomplished by the operation of the Spirit: “You send forth your Spirit, and they are created; and you renew the face of the earth.” If “creation” means the conversion of sinners to a better way of life (the Scripture often understands it this way; for example, the words of Paul: “If any one is in Christ, he is a new creation.”), and the renewal of this earthly life and changing our earthly, passionate life into heavenly citizenship, then we should know that our souls attain such a high degree of exaltation through the Spirit. Understanding all this, how can we be afraid of giving the Spirit too much honor? We should instead fear that even though we ascribe to him the highest titles we can devise or our tongues pronounce, our ideas about him might still fall short.

Source: ON THE HOLY SPIRIT 19:49
[AD 390] Gregory of Nazianzus on Psalms 104:27-30
This Spirit shares with the Son in working both the creation and the resurrection, as you may be shown by this Scripture: “By the Word of the Lord were the heavens made, and all the power of them by the breath of his mouth”; and this, “The Spirit of God that made me, and the breath of the Almighty teaches me”;61 and again, “You shall send forth your Spirit, and they shall be created, and you shall renew the face of the earth.” And he is the author of spiritual regeneration.

Source: ON PENTECOST, ORATION 41:14
[AD 395] Gregory of Nyssa on Psalms 104:27-30
But she said, “I think that we should first run briefly through what is set forth in various places by the divine Scripture concerning this doctrine [the resurrection], so that from there we may approach the conclusion of our discourse. I have heard, indeed, what David sings in his divine odes, when he has made the ordering of the universe the subject of his hymn. Near the end of Psalm 103 [LXX] he says, “You will take away their spirit, and they will die and turn to their dust. You will send out your Spirit, and they will be created, and you will renew the face of the earth.” He is saying that the power of the Spirit, accomplishing everything in everything, both gives life to those whom it enters and removes from life those from whom it departs. He says that the death of the living happens by the departure of the Spirit, and by its presence the renewal of the dead takes place. Because the death of those who are being renewed comes first in the order of the words, we can say that the mystery of the resurrection is being proclaimed to the church, as David has foretold this grace by his spirit of prophecy.

Source: ON THE SOUL AND THE RESURRECTION 10
[AD 397] Ambrose of Milan on Psalms 104:27-30
One who has sought God and has found him exists among those good things. For where a person’s heart is, there also is his treasure;43 the Lord is not accustomed to deny his good gift to those who pray. And so, because the Lord is good and especially good to those who await him, let us cling to him and be with him with our whole soul, our whole heart and our whole strength that we may be in his light and see his glory and enjoy the gift of heavenly joy. Accordingly, let us lift up our spirits to that good and be in it and live in it; let us cling to it, for it is above every thought and every reflection and enjoys an everlasting peace and tranquility, and that peace, moreover, is beyond every thought and every understanding. This is the good that enters into all things; in it we all live and on it we all depend;46 moreover, it possesses nothing beyond itself but is of God, for “no one is good but only God.” Therefore, what is good is of God, and what is of God is good. And for that reason it is said, “When you open your hand, all things shall be filled with goodness.” For, through God’s goodness, all good things are deservedly granted to us, and in them there is no admixture of evil. Scripture promised these good things to the faithful when it said, “You shall eat the good things of the land.” That we may obtain the good things, let us be like that good, the good that is without iniquity and without deceit and without severity but is with grace and holiness and purity and benevolence and love and justice. Thus goodness, like a prolific mother, embraces all the virtues.

Source: FLIGHT FROM THE WORLD 6:36
[AD 397] Ambrose of Milan on Psalms 104:27-30
So when the Spirit was moving on the water, the creation was without grace; but after this world being created underwent the operation of the Spirit, it gained all the beauty of that grace wherewith the world is illuminated. And that the grace of the universe cannot abide without the Holy Spirit the prophet declared when he said, “You will take away your Spirit, and they will fail and be turned again into their dust. Send forth your Spirit, and they shall be made, and you will renew all the face of the earth.” Not only, then, did he teach that no creature can stand without the Holy Spirit but also that the Spirit is the Creator of the whole creation.

Source: On the Holy Spirit 2.5.33
[AD 414] Nicetas of Remesiana on Psalms 104:27-30
One may concede that, in regard to the Word, it is clear that he created, but have doubts in regard to the Spirit. My reply to this is the testimony of Job, the righteous man of old, who wrote, “The spirit of God made me.” So, too, David in one of his psalms says to God, “You shall send forth your spirit, and they shall be created; and you shall renew the face of the earth.” But if creation and renewal are to be attributed to the Spirit, certainly the beginning of creation did not occur apart from the Spirit. However, those who are opposed to the truth resort to the evasion of saying that, wherever there is mention of the Spirit as creator, the name and person of the Spirit belong to the Son. The Son is a Spirit, they say, just as the Father is a Spirit. This is a fallacy that should deceive no one. It is enough merely to remember that David clearly distinguishes the Son, whom he calls the Word of the Lord, from the holy One, whom he calls the Spirit. It is the Word who “makes the heavens”; it is the Spirit who “adorns” them, who gives them their power. Anyone who reads these words must believe—else, if he insists on being obstinate, why does he bother to read? Let no one imagine that, somehow, our faith dims the glory of the Father. Rather, it adds to the glory of the Father to refer the creation of all things to a Word of which he is the Father or to a Spirit of which he is the source. The fact remains that when his word and Spirit create, it is he who creates all things.

Source: THE POWER OF THE HOLY SPIRIT 8
[AD 430] Augustine of Hippo on Psalms 104:27-30
Let us all therefore fix our gaze on him, that he may feed our hungry souls; he himself was hungry for our sake, seeing that “he became poor though he was rich, in order that by his poverty we might be enriched.” How appropriate that we sang to him just now, “All things look to you to give them their food at the proper time.” If all things, then all people; if all people, then us too. So if I am going to give you anything good in this sermon, it is not I who shall be giving it but he from whom we all receive because we all look to him. It is time for him to give, but we must do what he said if he is to give, namely, we must look to him. Let us gaze on him with our minds, because just as the eyes and ears of your bodies are turned to me, so the eyes and ears of your minds should be turned to him.

Source: SERMON 2:6
[AD 430] Augustine of Hippo on Psalms 104:27-30
Don’t we see such things every day in human affairs—a kind of hard and inexorable mercy? How many things sick people ask the doctors for, counter to their health, and how many things the doctors, in mercy, refuse them! They refuse them and so spare them; if they grant them, they are being cruel. The doctor knows this; and doesn’t God? The one who was created like you knows how to deal with you in this way; and doesn’t the one who created you both know how to deal with you both? Accordingly, dearly beloved, in all your troubles, all your fears, all your joys, beg God to grant you, of temporal goods, what he knows is best for you. As for eternal things, though, such as “hallowed be your name, your kingdom come, your will be done as in heaven also on earth,” and others of that sort, ask for them without a qualm or qualification; they cannot possibly be to your disadvantage.Choose, cherish, gather; he opens his hand, after all, and fills every soul with blessing. “And when you give,” it says, “they gather.” None of us should have any doubts about heavenly good things; even if they are deferred, they will be given. The reward is not being refused, but desire is being whetted. We must go on desiring day after day, because it is a great thing we are going to receive. We must go on thirsting day after day, because it is the fountain of life we shall be drinking from. All the same, dearly beloved, there is something it is not an impudence for us to ask for, because the apostle taught us; let us ask that “we may spend a quiet and tranquil life, and with all piety and charity.”

Source: SERMON 306C.8
[AD 430] Augustine of Hippo on Psalms 104:27
Do you wish to see how incapable he is of hurting you, unless permitted? "These," he says, "wait all upon You, that You may give them meat in due season" [Psalm 104:27]. And this serpent wishes to devour, but he devours not whom he wishes....You have heard what the serpent's meat is. Thou dost not wish that God give you to be devoured by the serpent; because not the serpent's food: i.e. forsake not the Word of God. For where it is said to the serpent, "Dust you shall eat," it is said to the transgressor, "Dust you are, and unto dust you shall return." Thou dost not wish to be the serpent's food? Be not dust. How, you reply, shall I not be dust? If you have not a taste for earthly things. Hear the Apostle, that you may not be dust. For the body which you wear is earth: but do thou refuse to be earth. What means this? "Set your affection on things above, not on things on the earth." [Colossians 3:2] If you dost not set your affections on earthly things, you are not earth: if you are not earth, you are not devoured by the serpent, whose appointed food is earth. The Lord gives the serpent his food when He will, what He will: but He judges rightly, he cannot be deceived, He gives him not gold for earth. "When You have given it them, they gather it."...

Source: Exposition on Psalm 104
[AD 533] Fulgentius of Ruspe on Psalms 104:27-30
Hence it is that the true faith asserts that the Holy Spirit as well is the Creator, not created. How is the Spirit to be denied as Creator, by which the power of the heavens has been strengthened, as David says, “By the word of the Lord the heavens were made and all their host by the breath of his mouth.” And in another text: “When you send forth your spirit, they are created.” Indeed it is the Creator of all things who is the maker of human beings. Concerning it, the blessed Job says, “The Spirit of God has made me.” The Holy Spirit, then, as it has created all things, so, as infinite, it fills all things. And the one who fills all things is by nature true God. It is written that “the Spirit of the Lord has filled the whole world.” The blessed David as well bears witness that the Spirit of God is everywhere, saying to God, “Where can I go from your Spirit, or where can I flee from your presence?” How do the Arians deny that the Holy Spirit is God since we are the temple of the Holy Spirit, just as we are the temple of the Father and the Son? For the apostle says, “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy.” The apostle asserts that we are the temple of God in such a way that in the same letter he also says that we are the temple of the Holy Spirit. For he says, “Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?” And in order that he may show that the Holy Spirit is God, he immediately added, “Therefore glorify God in your body.”

Source: LETTER 8:8.17
[AD 749] John Damascene on Psalms 104:27-30
And again to Moses: “I am the God of Abraham and the God of Isaac and the God of Jacob.” God “is not the God of the dead,” of those who have died and will never be again. Rather, he is the God of the living, whose souls live in his hand and whose bodies will by the resurrection live again. And David, the ancestor of God, says to God, “You shall take away their breath, and they shall fail and shall return to their dust.” See how it is a question of their bodies. Then he adds, “You shall send forth your spirit, and they shall be created; and you shall renew the face of the earth.”

Source: ORTHODOX FAITH 4:27
[AD 430] Augustine of Hippo on Psalms 104:28-29
"When you open Your hand, they shall all be filled with good" [Psalm 104:28]. What is it, O Lord, that You open Your hand? Christ is Your hand. "To whom is the arm of the Lord revealed?" [Isaiah 53:1] To whom it is revealed, unto him it is opened: for revelation is opening. "When You open Your hand, they shall all be filled with good." When Thou revealest Your Christ, "they shall all be filled with good." But they have not good from themselves; this is oftentimes proved unto them. "When Thou hidest Your face, they are troubled" [Psalm 104:29]. Many filled with good have attributed to themselves what they had, and have wished to boast as in their own righteousnesses, and have said to themselves, I am righteous; I am great: and have become self-complacent. Unto these the Apostle speaks: "What have you, that you did not receive?" [1 Corinthians 4:7] But God, wishing to prove unto man that whatever he has he has from Him, so that with good he may gain humility also, sometimes troubles him; He turns away His face from him, and he falls into temptation; and He shows him that his righteousness, and his walking aright, was only under His government....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:30-31
And see what follows: "You shall send forth Your Spirit, and they shall be made" [Psalm 104:30]. You shall take away their spirit, and send forth Your own: You shall take away their spirit: they shall have no spirit of their own. Are they then forsaken? "Blessed are the poor in spirit:" [Matthew 5:3] but they are not forsaken. They refused to have a spirit of their own: they shall have the Spirit of God. Such were our Lord's words to the future martyrs: [Matthew 10:20] "It is not ye that speak, but the Spirit of your Father which speaks in you." Attribute not your courage to yourselves. If it is yours, He says, and not Mine, it is obstinacy, not courage. "For we are His workmanship," says the Apostle, "created unto good works." [Ephesians 2:10] From His Spirit we have received grace, that we may live unto righteousness: for it is He that justifies the ungodly. [Romans 4:5] "You shall take away their spirit, and they shall fail; You shall send forth Your Spirit, and they shall be made: and You shall renew the face of the earth:" that is, with new men, confessing themselves to have been justified, not righteous of their own power, so that the grace of God is in them. What then? When He has taken away our spirit, we shall be turned again to our dust, beholding to our edification our weakness, that when we receive His Spirit we may be refreshed. See what follows: "Be the glory of the Lord for ever" [Psalm 104:31]. Not yours, not mine, not his, or his; not for a season, but "for ever." "The Lord shall rejoice in His works." Not in yours, as if they were yours: because if your works are evil, it is through your iniquity; if good, it is through the grace of God. "The Lord shall rejoice in His works."

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:32
"Who looks on the earth, and makes it tremble; who touches the hills, and they shall smoke" [Psalm 104:32]. O earth, you were exulting in your good, to yourself you ascribed your fullness and opulence; behold, the Lord looks on you, and causes you to tremble. May He look on you, and make you tremble: for the trembling of humility is better than the confidence of pride....For it is God, he says, which works in you. For this reason then with trembling, because God works in you. Because He gave, because what you have comes not from you, you shall work with fear and trembling, for if you fear not Him, He will take away what He gave. Work, therefore, with trembling. Hear another Psalm: "Serve the Lord with fear, and rejoice unto Him with trembling." If we must rejoice with trembling, God beholds us, there comes an earthquake; when God looks upon us, let our hearts tremble; then will God rest there. Hear Him in another passage: "Upon whom shall My Spirit rest? Even on him that is lowly and quiet, and who trembles at My Word." [Isaiah 66:2]

"Who looks on the earth, and makes it tremble; who touches the hills, and they shall smoke" [Psalm 104:32]. The hills were proud, and boastful of themselves, God had not touched them: He touches them, and they shall smoke. What means the smoking of the hills? That they pray unto the Lord. Behold great hills, proud hills, vast hills, prayed not to God: they wished themselves to be entreated, and entreated not Him who was above them. For what powerful, arrogant, proud man is there upon the earth, who deigns humbly to entreat God? I speak of the ungodly, not of the "cedars of Libanus, which the Lord has planted." Every ungodly man, unhappy soul, knows not how to entreat God, while he wishes himself to be entreated by men. He is a hill; it is needful that God touch him, that he may smoke: when he has begun to smoke, he will offer prayers unto God, as it were the sacrifice of his heart. He smokes unto God, he then beats his breast: he begins to weep, for smoke does elicit tears.

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:33
"I will sing unto the Lord in my life" [Psalm 104:33]. What will sing? Everything that is willing. Let us sing unto the Lord in our life. Our life at present is only hope; our life will be eternity hereafter: the life of mortal life, is the hope of an everlasting life. "I will praise my God while I have my being." Since I am in Him for ever and ever, while I have my being, I will praise my God. Let us not imagine that, when we have commenced praising God in that state, we shall have any other work: our whole life will be for the praises of God. If we become weary of Him whom we praise, we may also become weary of praising. If He is ever loved, He is ever praised by us.

Source: Exposition on Psalm 104
[AD 373] Athanasius of Alexandria on Psalms 104:34-35
Thus then, being before instructed and taught, they [the people of Israel] learned not to do service to any one but the Lord. They began to know how long the shadow would last and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, or the ram of the flock or the he-goat, but all these things should be fulfilled in a purely spiritual manner and by constant prayer and upright conversation, with godly words; as David sings, “May my meditation be pleasing to him. Let my prayer be set forth before you as incense, and the lifting up of my hands as the evening sacrifice.” The Spirit also, who is in him, commands, saying, “Offer to God the sacrifice of praise, and pay to the Lord your vows. Offer the sacrifice of righteousness, and put your trust in the Lord.”

Source: FESTAL LETTERS 19:4
[AD 407] John Chrysostom on Psalms 104:34-35
Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God. For proof of this, listen to the words of the inspired author: “Let my meditation be pleasing to God,” that is, may my words seem acceptable to God. I mean, he is able to offer help before we ask for it, isn’t he? Still, he wants so as to take occasion from us for daily bestowing on us providential care from himself. Accordingly, whether we have our requests granted or not, let us persist in asking, and render thanks not only when we gain what we ask but also when we do not. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks.

Source: HOMILIES ON GENESIS 30:16
[AD 430] Augustine of Hippo on Psalms 104:34-35
If God does not punish the sinner, what about the prophecy, “If the just person scarcely will be saved, where will the impious and the sinner appear?” And elsewhere: “Truly the wicked shall perish”;91 and again: “Let sinners be consumed out of the earth, and the unjust, so that they be no more”; and finally: “As smoke vanishes, so let them vanish away: as wax melts before the fire, so let the wicked perish at the presence of God.” In these passages it is not so much the incredulous and the unfaithful whom I hear condemned, but the sinners. In a certain passage I read that our Savior said, “Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven; but he who does the will of my Father who is in heaven.” Yet, those people believed in Christ and even called him Lord. Nevertheless, on that account alone the gate of the heavenly kingdom is not opened to them, because by their deeds they deny him whom they praise with their lips. Moreover, the apostle asserts that God is denied by deeds no less than by words: “They profess to know God, but by their works they disown him.” And the Lord himself says in the Gospel, “Many will say to me in that day, ‘Lord, Lord, did we not prophesy in your name, and cast out devils in your name and work many miracles in your name?’ And then I will declare to them, ‘I never knew you. Depart from me, all you workers of iniquity.’ ” It is related that they were so strong in their faith that they worked miracles in the name of the Lord; nevertheless, their faith will not profit them, because they have not performed works of justice. So, if faith alone suffices, why are they eternally confined with the minions of Satan in the flames of hell, since they are condemned not because of unbelief but because they did nothing good, as is written: “And the king will say to those on his left hand, ‘Depart from me, accursed ones, into the everlasting fire that my Father prepared for the devil and his angels. For I was hungry, and you did not give me to eat,’ ” etc.? He did not say “because you have not believed in me.” Hence, we may conclude that they were condemned for lack of good works, not because of unbelief.

Source: ON THE CHRISTIAN LIFE 13
[AD 430] Augustine of Hippo on Psalms 104:34
"Let my discourse be pleasing to Him: my joy shall be in the Lord" [Psalm 104:34]. What is the discourse of man unto God, save the confession of sins? Confess unto God what you are, and you have discoursed with Him. Discourse unto Him, do good works, and discourse. "Wash you, make you clean," says Isaiah. [Isaiah 1:16] What is it to discourse unto God? Unfold yourself to him who knows you, that He may unfold Himself to you who know not Him. Behold, it is your discourse that pleases the Lord; the offering of your humility, the tribulation of your heart, the holocaust of your life, this pleases God. But what is pleasing to yourself? "My joy shall be in the Lord." This is that discoursing which I meant between God and yourself: show yourself to Him who knows you, and He shows Himself unto you who know not him. Pleasing unto Him is your confession: sweet unto you is His grace. He has spoken Himself unto you. How? By the Word. What Word? Christ....

Source: Exposition on Psalm 104
[AD 430] Augustine of Hippo on Psalms 104:35
"Let the sinners be consumed out of the earth" [Psalm 104:35]. He seems angry! O holy soul, which here does sing and groan! Would that our soul were with that very soul! Would that it were coupled with it, associated, conjoined with it! It shall behold also His loving-kindness when he is angry. For who but he who is filled with charity, understands this? Thou tremblest, because he curses. And who does curse? A saint. Without doubt he is listened to. But it is said unto the saints, "Bless, and curse not." [Romans 12:14] What is then the sense of the words, "Let the sinners be consumed out of the earth"? Let them utterly be consumed; let their spirit be taken away, that He may send forth His own Spirit, and they may be restored. "And the ungodly, so that they be no more." In what that they be no more, save as wicked men? Let them therefore be justified, that they may no longer be ungodly. The Psalmist saw this, and was filled with joy, and repeats the first verse of the Psalm: "Bless thou the Lord, O my soul." Let our soul bless the Lord, brethren, since He has deigned to give unto us both understanding and the power of language, and unto you attention and earnestness in hearing. Let each, as he can recall to mind what he has heard, by mutual conversation stir up the food you have received, ruminate on what you have heard, let it not descend in you into the bowels of forgetfulness. Let the treasure to be desired [Proverbs 21:20] rest upon your lips. These matters have been sought out and discovered with great labour, with great labour have they been announced and discoursed of; may our toil be fruitful unto you, and may our soul bless the Lord.

Source: Exposition on Psalm 104