Psalm 103 commentary

A verse by verse commentary on Psalm 103 dealing with praise to God for all His benefits and forgiveness of sin. He is the healer and the giver of all good things.God is a heavenly father with compassion for his children, and His love is everlasting.

1. PSALM 103 COMMETARY
EDITED BY GLE PEASE
Of David.
ITRODUCTIO
SPURGEO, "TITLE. A Psalm of David. —Doubtless by David; it is in his own
style when at its best, and we should attribute it to his later years when he had a
higher sense of the preciousness of pardon, because a keener sense of sin, than in his
younger days. His clear sense of the frailty of life indicates his weaker years, as also
does the very fainess of his praiseful gratitude. As in the lofty Alps some peaks rise
above all others so among even the inspired Psalms there are heights of song which
overtop the rest. This one hundred and third Psalm has ever seemed to us to be the
Monte Rosa of the divine chain of mountains of praise, glowing with a ruddier light
than any of the rest. It is as the apple tree among the trees of the wood, and its
golden fruit has a flavour such as no fruit ever bears unless it has been ripened in
the full suushine of mercy. It is man's reply to the benedictions of his God, his Song
on the Mount answering to his Redeemer's Sermon on the Mount. ebuchadnezzar
adored his idol with flute, harp, sacbut, psaltery, dulcimer and all kinds of music;
and David, in far nobler style awakens all the melodies of heaven and earth in
honour of the one only living and true God. Our attempt at exposition is commenced
under an impressive sense of the utter impossibility of doing justice to so sublime a
composition; we call upon our soul and all that is within us to aid in the pleasurable
task; but, alas, our soul is finite, and our all of mental faculty far too little for the
enterprize. There is too much in the Psalm, for a thousand pens to write, it is one of
those all8comprehending Scriptures which is a Bible in itself, and it might alone
almost suffice for the hymn8book of the church.
DIVISIO. First the Psalmist sings of personal mercies which he had himself
received Psalms 103:185; then he magnifies the attributes of Jehovah as displayed in
his dealings with his people, Psalms 103:6819; and he closes by calling upon all the
creatures in the universe to adore the Lord and join with himself in blessing
Jehovah, the ever gracious.
ELLICOTT, "This psalm has been compared to a stream which, as it flows,
gradually acquires strength and volume till its waves of praise swell like those of the
sea. The poet begins by invoking his own soul to show its gratitude for the Divine
favour, and, by a highly artistic touch, makes the psalm, after rising to sublime
heights, end with the same appeal to personal experience. But national mercies till
much the larger space in his thought, and he speaks throughout as much in the

2. person of the community as his own. Beyond one probable Aramaism in Psalms
103:3, and a possible dependence in one passage on the Book of Job (comp. Psalms
103:16 with Job 17:10), there is nothing to indicate the time of the psalm’s
composition. The rhythm is varied, and the form irregular.
1 Praise the Lord, my soul;
all my inmost being, praise his holy name.
BARES, "Bless the Lord, O my soul -The word “bless,” as applied to God, 
means to praise, implying always a strong affection for him as well as a sense of 
gratitude. As used with reference to people, the word implies a “wish” that they may be 
blessed or happy, accompanied often with a prayer that they may be so. Such is the 
purport of the “blessing” addressed to a congregation of worshippers. Compare 
Num_
6:23-27. The word “soul” here is equivalent to mind or heart: my mental and moral 
powers, as capable of understanding and appreciating his favors. The soul of man was 
“made” to praise and bless God; to enjoy his friendship; to delight in his favor; to 
contemplate his perfections. It can never be employed in a more appropriate or a more 
elevated act than when engaged in his praise.
And all that is within me ... -All my powers and faculties; all that can be employed 
in his praise: the heart, the will, the affections, the emotions. The idea is, that God is 
worthy of all the praise and adoration which the entire man can render. No one of his 
faculties or powers should be exempt from the duty and the privilege of praise.
CLARKE, "Bless the Lord -He calls on his soul, and all its faculties and powers, to 
magnify God for his mercies. Under such a weight of obligation the lips can do little; the 
soul and all its powers must be engaged.
GILL, "Bless the Lord, O my soul,.... His better part, his soul, which comes 
immediately from God, and returns to him, which is immaterial and immortal, and of 
more worth than the world: God is to be served with the best we have; as with the best of 
our substance, so with the best of our persons; and it is the heart, or soul, which he 
requires to be given him; and such service as is performed with the soul or spirit is most 

3. agreeable to him; he being a Spirit, and therefore must be worshipped in spirit and in 
truth: unless the spirit or soul of a man, is engaged in the service of God, it is of little 
avail; for bodily exercise profiteth not; preaching, hearing, praying, and praising, should 
be both with the spirit, and with the understanding: here the psalmist calls upon his soul 
to "bless" the Lord; not by invoking or conferring a blessing on him, which as it is 
impossible to be done, so he stands in no need of it, being God, all sufficient, and blessed 
for evermore; but by proclaiming and congratulating his blessedness, and by giving him 
thanks for all mercies, spiritual and temporal: 
and all that is within me, bless his holy name; meaning not only all within his body, 
his heart, reins, lungs, &c. but all within his soul, all the powers and faculties of it; his 
understanding, will, affections, and judgment; and all the grace that was wrought in him, 
faith, hope, love, joy, and the like; these he would have all concerned and employed in 
praising the name of the Lord; which is exalted above all blessing and praise; is great 
and glorious in all the earth, by reason of his works wrought, and blessings of goodness 
bestowed; and which appears to be holy in them all, as it does in the works of creation, 
providence, and redemption; at the remembrance of which holiness thanks should be 
given; for he that is glorious in holiness is fearful in praises, Psa_97:12.
HERY, "David is here communing with his own heart, and he is no fool that thus 
talks to himself and excites his own soul to that which is good. Observe,
I. How he stirs up himself to the duty of praise, Psa_103:1, Psa_103:2. 1. It is the Lord 
that is to be blessed and spoken well of; for he is the fountain of all good, whatever are 
the channels or cisterns; it is to his name, his holy name, that we are to consecrate our 
praise, giving thanks at the remembrance of his holiness.2. It is the soul that is to be 
employed in blessing God, and all that is within us. We make nothing of our religious 
performances if we do not make heart-work of them, if that which is within us, nay, if all 
that is within us, be not engaged in them. The work requires the inward man, the whole 
man, and all little enough. 3. In order to our return of praises to God, there must be a 
grateful remembrance of the mercies we have received from him: Forget not all his 
benefits. If we do not give thanks for them, we do forget them; and that is unjust as well 
as unkind, since in all God's favours there is so much that is memorable. “O my soul! to 
thy shame be it spoken, thou hast forgotten many of his benefits; but surely thou wilt not 
forget them all, for thou shouldst not have forgotten any.”
JAMISO, "
Psa_103:1-22. A Psalm of joyous praise, in which the writer rises from a 
thankful acknowledgment of personal blessings to a lively celebration of God’s gracious 
attributes, as not only intrinsically worthy of praise, but as specially suited to man’s 
frailty. He concludes by invoking all creatures to unite in his song.
Bless, etc.— when God is the object, praise.
my soul— myself (Psa_3:3; Psa_25:1), with allusion to the act, as one of intelligence.
all ... within me— (Deu_6:5).
his holy name— (Psa_5:11), His complete moral perfections.
CALVI, "1.Bless Jehovah, O my soul! The prophet, by stirring up himself to
gratitude, gives by his own example a lesson to every man of the duty incumbent
upon him. And doubtless our slothfulness in this matter has need of continual

4. incitement. If even the prophet, who was inflamed with a more intense and fervent
zeal than other men, was not free from this malady, of which his earnestness in
stimulating himself is a plain confession, how much more necessary is it for us, who
have abundant experience of our own torpor, to apply the same means for our
quickening? The Holy Spirit, by his mouth, indirectly upbraids us on account of our
not being more diligent in praising God, and at the same time points out the remedy,
that every man may descend into himself and correct his own sluggishness. ot
content with calling upon his soul (by which he unquestionably means the seat of the
understanding and affections) to bless God, the prophet expressly adds his inward
parts, addressing as it were his own mind and heart, and all the faculties of both.
When he thus speaks to himself, it is as if, removed from the presence of men, he
examined himself before God. The repetition renders his language still more
emphatic, as if he thereby intended to reprove his own slothfulness.
SPURGEO, "Ver. 1. Bless the Lord O my soul. Soul music is the very soul of
music. The Psalmist strikes the best keymote when he begins with stirring up his
inmost self to magnify the Lord. He soliloquizes, holds self8communion and exhorts
himself, as though he felt that dulness would all too soon steal over his faculties, as,
indeed, it will over us all, unless we are diligently on the watch. Jehovah is worthy to
be praised by us in that highest style of adoration which is intended by the term
bless —"All thy works praise thee, O God, but thy saints shall bless thee." Our
very life and essential self should be engrossed with this delightful service, and each
one of us should arouse his own heart to the engagement. Let others forbear if they
can: "Bless the Lord, O MY soul." Let others murmur, but do thou bless. Let others
bless themselves and their idols, but do thou bless the LORD. Let others use only
their tongues, but as for me I will cry, "Bless the Lord, O my soul."
And all that is within me, bless his holy name. Many are our faculties, emotions, and
capacities, but God has given them all to us, and they ought all to join in chorus to
his praise. Half8hearted, ill8conceived, unintelligent praises are not such as we
should render to our loving Lord. If the law of justice demanded all our heart and
soul and mind for the Creator, much more may the law of gratitude put in a
comprehensive claim for the homage of our whole being to the God of grace. It is
instructive to note how the Psalmist dwells upon the holy name of God, as if his
holiness were dearest to him; or, perhaps, because the holiness or wholeness of God
was to his mind the grandest motive for rendering to him the homage of his nature
in its wholeness. Babes may praise the divine goodness, but fathers in grace magnify
his holiness. By the name we understand the revealed character of God, and
assuredly those songs which are suggested, not by our fallible reasoning and
imperfect observation, but by unerring inspiration, should more than any others
arouse all our consecrated powers.
EXPLAATORY OTES AD QUAIT SAYIGS.
Title. A Psalm of David, which he wrote when carried out of himself as far as
heaven, saith Beza. John Trapp.
Whole Psalm. How often have saints in Scotland sung this Psalm in days when they
celebrated the Lord's Supper! It is thereby specially known in our land. It is
connected also with a remarkable case in the days of John Knox. Elizabeth

5. Adamson, a woman who attended on his preaching, "because he more fully opened
the fountain of God's mercies than others did, "was led to Christ and to rest, on
hearing this Psalm, after enduring such agony of soul that she said, concerning
racking pains of body, "A thousand years of this torment, and ten times more
joined", are not to be compared to a quarter of an hour of my soul's trouble. She
asked for this Psalm again before departing: "It was in receiving it that my troubled
soul first tasted God's mercy, which is now sweeter to me than if all the kingdoms of
the earth were given me to possess." Andrew A. Bonar.
Whole Psalm. The number of verses in this Psalm is that of the letters of the Hebrew
alphabet; and the completeness of the whole is further testified by its return at the
close to the words with which it started, "Bless the Lord, O my soul." J. F. Thrupp.
Whole Psalm. The Psalm, in regard to number, is an alphabetical one, harmonized
in such a way as that the concluding turns back into the introductory verse, the
whole being in this manner finished and rounded off. In like manner, the name
Jehovah occurs eleven times. The Psalm is divided into two strophes, the first of ten
and the second of twelve verses. The ten is divided by the five, and the twelve falls
into three divisions, each of four verses. Jehovah occurs in the first strophe four,
and in the second seven times.
The Psalm bears the character of quiet tenderness. It is a still clear brook of the
praise of God. In accordance with this, we find that the verses are of equal length as
to structure, and consist regularly of two members. It is only at the conclusion,
where the tone rises, that the verses become longer: the vessel is too small for the
feeling.
The testimony which the title bears on behalf of the composition of the Psalm by
David, is confirmed by the fact that the Psalm in passages, the independence of
which cannot be mistaken, bears a striking resemblance to the other Psalms of
David, and by the connection with Psalms 102:1828 David here teaches his posterity
to render thanks, as in the previous Psalm he had taught them to pray: the
deliverance from deep distress which formed there the subject of prayer, forms here
the subject of thanks. E. W. Hengstenberg.
Whole Psalm. It is observable that no petition occurs throughout the entire compass
of these twenty8two verses. ot a single word of supplication is in the whole Psalm
addressed to the Most High. Prayer, fervent, heartfelt prayer, had doubtless been
previously offered on the part of the Psalmist, and answered by his God.
Innumerable blessings had been showered down from above in acknowledgment of
David's supplications; and, therefore, an overflowing gratitude now bursts forth
from their joyful recipient. He touches every chord of his harp and of his heart
together, and pours forth a spontaneous melody of sweetest sound and purest
praise. John Stevenson, in "Gratitude: an Exposition of the Hundred and Third
Psalm, "1856.
Ver. 1. Bless the LORD, O my soul. O how well they are fitted! for what work so fit
for my soul as this? Who so fit for this work as my soul? My body, God knows, is
gross and heavy, and very unfit for so sublime a work. o, my soul, it is thou must
do it; and indeed what hast thou else to do? it is the very work for which thou were
made, and O that thou wert as fit to do the work as the work is fit for thee to do!
But, alas, thou art become in a manner earthy, at least hast lost a great part of thy
abilities, and will never be able to go through with this great work thyself alone. If

6. to bless the Lord were no more but to say, Lord, Lord, like to them that cried, "The
temple of the Lord, the temple of the Lord; "then my tongue alone would be
sufficient for it, and I should not need to trouble any other about it; but to bless the
Lord is an eminent work, and requires not only many but very able agents to
perform it; and therefore, my soul, when thou goest about it, go not alone; but, take
with thee "all that is within thee; "all the forces in my whole magazine, whether it
be my heart, or my spirits; whether my will, or my affections; whether my
understanding, or my memory; take them all with thee, and bless the Lord. Sir R.
Baker.
Ver. 1. All that is within me. The literal translation of the form here used is my
insides or inner parts, the strong and comprehensive meaning of the plural being
further enhanced by the addition of all, as if to preclude exception and reserve, and
comprehend within the scope of the address all the powers and affections. J. A.
Alexander.
Ver. 1. All that is within me, etc. Let your conscience "bless the Lord, "by
unvarying fidelity. Let your judgment bless Him, by decisions in accordance with
his word. Let your imagination bless him, by pure and holy musings. Let your
affections praise him, by loving whatsoever he loves. Let your desires bless him, by
seeking only his glory. Let your memory bless him, by not forgetting any of his
benefits. Let your thoughts bless him, by meditating on his excellencies. Let your
hope praise him, by longing and looking for the glory that is to be revealed. Let your
every sense bless him by its fealty, your every word by its truth, and your every act
by its integrity. John Stevenson.
Ver. 1. Bless the LORD, O my soul. You have often heard, that when God is said to
bless men, and they on the other hand are excited to bless him, the word is taken in
two very different senses. God is the only fountain of being and happiness, from
which all good ever flows; and hence he is said to bless his creatures when he
bestows mercies and favours upon them, gives them any endowments of body and
mind, delivers them from evils, and is the source of their present comforts and
future hopes. But in this sense, you will see there is no possibility of any creature's
blessing God; for as his infinite and unblemished perfection renders him incapable
of receiving any higher excellency, or improvement in happiness; so, could we put
the supposition that this immense ocean of good might be increased, it is plain that
we, who receive our very being and everything that we have or are from him, could
in no case contribute thereto. To bless God, then, is, with an ardent affection
humbly to acknowledge those divine excellencies, which render him the best and
greatest of beings, the only object worthy of the highest adoration: it is to give him
the praise of all those glorious attributes which adorn his nature, and are so
conspicuously manifested in his works and ways. To bless God, is to embrace every
proper opportunity of owning our veneration and esteem of his excellent greatness,
and to declare to all about us, as loudly as we can, the goodness and grace of his
conduct towards men, and our infinite obligations for all our enjoyments to him, in
whom we live, move, and have our being. And a right blessing of God must take its
rise from a heart that is full of esteem and gratitude, which puts life into the songs of
praise.
And then, of all others, the most lively and acceptable method of blessing God, is a
holy conversation and earnest endeavor to be purified from all iniquity; for blessing

7. of God consists, as I told you, in adoring his excellencies, and expressing our esteem
and veneration of them: but what can be so effectual a way of doing this, as the
influence that the views of them have upon our lives? That person best exalts the
glory of the divine power, who fears God above all, and trembles at the
apprehensions of his wrath; and of his justice, who flees from sin, which exposes
him to the inexorable severity thereof; and of his love, who is softened thereby into
grateful returns of obedience; and then we celebrate his holiness, when we
endcavour to imitate it in our lives, and abandon everything that is an abomination
to the eyes of his purity. William Dunlop, 169281720.
Ver. 1. O my soul. God's eye is chiefly upon the soul: bring a hundred dishes to
table, he will carve of none but this; this is the savoury meat he loves. He who is
best, will be served with the best; when we give him the soul in a duty, then we give
him the flower and the cream; by a holy chemistry we still out the spirits. A soul
inflamed in service is the cup of "spiced wine of the juice of the pomegranate" (Song
of Solomon 8:2) which the spouse makes Christ to drink of. Thomas Watson.
Ver. 1. Bless his holy name. The name of God frequently signifies his nature and
attributes, in Scripture. ow, holiness is the glory of this name; the purity of God is
that which beautifies all his perfections, and renders them worthy to be praised. His
eternity, and knowledge, and power, without justice, and goodness, and truth, might
indeed frighten and confound us; but could not inflame our love, or engage us to
hearty blessing. But when infinite mightiness, and unerring wisdom, and eternal
dominion, are mixed with unchangeable love, and inviolable veracity and goodness,
which exalts itself above all his works; when thus it becomes a holy name, then the
divine perfections are rendered truly amiable, and suitable objects of our hope and
confidence and loudest songs; so that you see how elegantly the Psalmist upon this
occasion mentions the purity of God: "Bless his holy name."
And besides this, there is indeed nothing that more exalts the glory of divine grace
and of redeeming love towards a soul, than the consideration of God's holiness;for if
your Maker were not of purer eyes than man is, yea, if his hatred to sin, and love to
righteousness, were not greater than that of the noblest angel, his pardoning of sin,
and patience towards transgressors would not be such a wonderful condescension;
but is his name infinitely holy so that "the heavens are not clean in his sight?" Is the
smallest iniquity the abhorrence of his soul, and what he hates with a perfect
hatred? Surely, then, his grace and love must be incomparably greater than our
thoughts. William Dunlop.
Ver. 182. The well is seldom so full that water will at first pumping flow forth;
neither is the heart commonly so spiritual, after our best care in our worldly
converse (much less when we somewhat overdo therein) as to pour itself into God's
bosom freely, without something to raise and elevate it; yea, often, the springs of
grace lie so low, that pumping only will not fetch the heart up to a praying frame,
but arguments must be poured into the soul before the affections rise. Hence are
those soliloquies and discourses which we find holy men use with their own hearts to
bring them into a gracious temper, suitable for communion with God in ordinances.
It seems by these verses] David either found or feared his heart would not be in so
good a frame as he desired; consequently he redoubles his charge: he found his
heart somewhat drowsy, which made him thus rouse himself. William Guruall.
Ver. 183. The Psalmist's gratitude here has four attributes. The first is personal.

8. Bless the Lord, my soul. He has the self8same application in the close of the Psalm,
after he has called on others to do this work. Our religion must be social as well as
personal: but while it must not end at home, it must begin at home; and relative
religion, without personal, will always be found wanting in excitement, in energy, in
extent, in continuance, and very commonly in success.
Secondly, It is fervent. And all that is within me, bless his holy name —all my
thoughts, my feelings, my understanding, my will, my memory, my conscience, my
affections, my passions.
"If there be passions in my soul,
(And passions, Lord, there be);
Let them be all at thy control,
My gracious Lord, for thee."
Thirdly, it is rational, and demanded by the facts of his past life. Therefore "forget
not all his benefits." othing can properly affect or influence us when it is out of our
recollection. "Out of sight out of mind; "and out of mind, out of motive. Whence
arose the ingratitude of the Jews of old? Bad memories. "Of the rock that begat thee
thou art unmindful, and hast forgotten the God that formed thee." "The ox
knoweth his owner, and the ass his master's crib: but Israel doth not know, my
people doth not consider." It should therefore be your concern, not only to recall
your mercies, but to reckon them.
Lastly, it is specific:Who forgiveth all thine iniquities; who healeth all thy diseases.
When all the words in a discourse are emphatic, nothing is emphatic, when we dwell
on everything, we dwell on nothing effectively. We are more struck, in a landscape,
with a selected point of vision for inspection, than by the general prospect. David
was a poet, and understood poetry well; and poetry differs from philosophy. The
one seeks to rise from particular facts and instances, to establish general principles
and rules: the other is always for descending from generalization to
particularization; and much of its beauty and force arises from individualities.
William Jay, 1849.
WHEDO, "1. Bless the Lord, O my soul—To “bless the Lord” is to praise him by
declaring his attributes and works, and offering thanksgiving. To “bless” an
individual man is to invoke the favour of God upon him. See umbers 6:22827.
“Soul,” here, cannot be taken as the intermediate, or psychical nature, between the
mind and body, according to the Greek trichotomy, but the ego, the self, and is
parallel to the all that is within me, or inward parts, in the next line; or, as we would
say, my inmost soul—the depth of my being. It is to be a soul8work, not formal or lip
service. David rouses himself to the sum total of all his higher powers in ascribing
praise to God. The word “bless” occurs six times in the psalm.
BESO, "Verses 183
Psalms 103:183. All that is within me, bless his holy name — Let all my thoughts and
affections be engaged, united, and raised to the highest pitch in and for this work.
Forget not all his benefits — In order to our duty, praising God for his mercies, it is
necessary we should have a grateful remembrance of them. And we may be assured
we do forget them, in the sense here meant by the psalmist, if we do not give sincere
and hearty thanks for them. Who forgiveth all thine iniquities — This is mentioned

9. first, because, by the pardon of sin, that which prevented our receiving good things
is taken away, and we are restored to the favour of God, which ensures good things
to us, and bestows them upon us. Who healeth all thy diseases — Spiritual diseases,
the diseases of the soul. The corruption of nature is the sickness of the soul: it is its
disorder, and threatens its death. This is cured by sanctification. In proportion as
sin is mortified, the disease is healed. These two, pardon and holiness, go together, at
least a degree of the latter always accompanies the former: if God take away the
guilt of sin by pardoning mercy, he also breaks the power of it by renewing grace.
Where Christ is made righteousness to any soul, he is also made sanctification to it
in a great measure; for, if any man be in Christ he is a new creature: old things are
passed away, behold, all things are become new.
COFFMA, "Verse 1
PSALM 103
PRAISIG GOD FOR ALL OF HIS MERCIES
The superscription identifies this as a Psalm of David; and, "othing in it forbids
the supposition that he was the author. However, nothing in the psalm or anywhere
else enables us to determine the precise occasion on which it was written."[1]
This is a perfect psalm, suitable to all times and situations. Christians more
frequently turn to this psalm than to any other. Its terminology has entered into the
speech of all generations. This writer remembers from the prayers of his
grandfather the employment of Psalms 103:10 verbatim as it appears in the King
James Bible, and also an exclamation that, "The time and place that know us now,
shall soon know us no more for ever," founded upon Psalms 103:16.
Some of the critical writers would assign this psalm to the times of the exile, or
afterward, depending upon the occurrence of certain Aramaisms; but as Leupold
observed, "Aramaisms are never a sure index of date."[2] As Paul T. Butler, a
distinguished Christian Church scholar of Joplin, Missouri, wrote in 1968,
"Aramaisms cannot be made a criterion for determining date, because they are
found in both early and late Old Testament books. Also, the recently8discovered Ras
Shamra texts reveal Aramaic elements (Aramaisms) dating back to 1500 to 1400
B.C."[3] This, of course, knocks the keystone out of the arch of critical devices for
late8dating Old Testament writings.
Another unwarranted assumption that labels many psalms "liturgical" is also very
untrustworthy. "Of course, it cannot be denied that liturgical use of many psalms
could have been made, but it is equally correct that they are beautifully adapted to
personal use."[4]
The organization of this psalm appears to be: (1) a self8exhortation to praise God
(Psalms 103:185); (2) Israel exhorted to bless God (Psalms 103:6813); (3) God's
consideration for man's frailty (Psalms 103:14818); and (4) all in God's kingdom to
bless Him (Psalms 103:19822).

10. Psalms 103:185
SELF8EXHORTATIO
"Bless Jehovah, O my soul;
And all that is within me, bless his holy name.
Bless Jehovah, O my soul, and forget not all his benefits.
Who forgives all thine iniquities;
Who healeth all thy diseases;
Who redeemeth thy life from destruction;
Who crowneth thee with lovingkindness and tender mercies;
Who satisfieth thy desire with good things,
So that thy youth is renewed like the eagle."
Who is it who cannot make the spirit of this worship his own? Every mortal life has
received countless benefits at the hand of the Lord, has been healed of many
diseases, has received forgiveness of sins, has experienced the redemption of his life
from destruction threatened by many dangers seen and unseen, and has enjoyed
countless satisfactions from the good things which the Lord has provided.
"So that thy youth is renewed like the eagle" (Psalms 103:5). There was an ancient
fable of the eagle renewing its youth in old age, similar to the fable of the Phoenix;
but as Briggs noted, "It is doubtful whether there is any allusion here to the fable;
but at all events it is the fulness of the life and vigor of the eagle that is thought
of."[5]
K&D 185, "
In the strophe 
Psa_103:1the poet calls upon his soul to arise to praiseful 
gratitude for God's justifying, redeeming, and renewing grace. In such soliloquies it is 
the Ego that speaks, gathering itself up with the spirit, the stronger, more manly part of 
man (Psychology, S. 104f.; tr. p. 126), or even, because the soul as the spiritual medium 
of the spirit and of the body represents the whole person of man (Psychology, S. 203; tr. 
p. 240), the Ego rendering objective in the soul the whole of its own personality. So here 
in Psa_103:3the soul, which is addressed, represents the whole man. The םי ִבָו ְק which 
occurs here is a more choice expression for םי ִע ֵמ (םִי ַע ֵמ): the heart, which is called   ,” ,d apit
Gt mnygfc, the reins, the liver, etc.; for according to the scriptural conception (Psychology, 
S. 266; tr. p. 313) these organs of the cavities of the breast and abdomen serve not 
merely for the bodily life, but also the psycho-spiritual life. The summoning h eu .”A wS is 

11. repeated per anaphoram. There is nothing the soul of man is so prone to forget as to 
render thanks that are due, and more especially thanks that are due to God. It therefore 
needs to be expressly aroused in order that it may not leave the blessing with which God 
blesses it unacknowledged, and may not forget all His acts performed (C slwN = ” slwN) on it 
(C_lrN, 6:2pt23-yc, e.g., in Psa_137:8), which are purely deeds of loving-kindness), which 
is the primal condition and the foundation of all the others, viz., sin-pardoning mercy. 
The verbs ח ַל ָס and א ָפ ָר with a dative of the object denote the bestowment of that which is 
expressed by the verbal notion. םיאוּל ֲחֽ ַ* (taken from Deu_29:21, cf. 1Ch_21:19, from א ָל ָח
= ה ָל ָח, root לה, solutum, laxum esse) are not merely bodily diseases, but all kinds of 
inward and outward sufferings. ת ַח ַ- ִמ the lxx renders matU"yLk& (from ת ַח ָשׁ, as in Job_
17:14); but in this antithesis to life it is more natural to render the “pit” (from ts7_P) as a 
name of Hades, as in Psa_16:10. Just as the soul owes its deliverance from guilt and 
distress and death to God, so also does it owe to God that with which it is endowed out of 
the riches of divine love. The verb ר ֵ4 ִע, without any such addition as in Ps 5:13, is “to 
crown,” cf. Psa_8:6. As is usually the case, it is construed with a double accusative; the 
crown is as it were woven out of loving-kindness and compassion. The Beth of  o19 sS in 
Psa_103:5instead of the accusative (Psa_104:28) denotes the means of satisfaction, 
which is at the same time that which satisfies. trD bh rO ,“ the Targum renders: dies senectutis 
tuae, whereas in Psa_32:9it is ornatus ejus; the Peshîto renders: corpus tuum, and in 
Psa_32:9inversely, juventus eorum. These significations, “old age” or “youth,” are pure 
inventions. And since the words are addressed to the soul, י ִד ֲע cannot also, like דוּב ָכ in 
other instances, be a name of the soul itself (Aben-Ezra, Mendelssohn, Philippsohn, 
Hengstenberg, and others). We, therefore, with Hitzig, fall back upon the sense of the 
word in Psa_32:9, where the lxx renders i0&t-Wp'!cp&tp’i—c, but here more freely, 
apparently starting from the primary notion of ידע = Arabic chadd, the cheek: i4ct
m2=W=8—ciptmctz'p"yJ&tiîctm=W"M2Fpct-yM (whereas Saadia's victum tuum is based upon a 
comparison of the Arabic 
gdâ, to nourish). The poet tells the soul (i.e., his own person, 
himself) that God satisfies it with good, so that it as it were gets its cheeks full of it (cf. 
Psa_81:11). The comparison ר ֶשֶׁQ ַR is, as in Mic_1:16(cf. Isa_40:31), to be referred to the 
annual moulting of the eagle. Its renewing of its plumage is an emblem of the renovation 
of his youth by grace. The predicate to י ִכ ְיֽ ָרוּעְנ (plural of extension in relation to time) 
stands first regularly in the sing. fem.
ELLICOTT8GREAT TEXTS, "Verses 185
All His Benefits
Bless the Lord, O my soul;
And all that is within me, bless his holy name.

12. Bless the Lord, O my soul,
And forget not all his benefits:
Who forgiveth all thine iniquities;
Who healeth all thy diseases;
Who redeemeth thy life from destruction;
Who crowneth thee with loving8kindness and tender mercies:
Who satisfieth thy mouth with good things;
So that thy youth is renewed like the eagle.—Psalms 103:185.
This psalm, with which we are all familiar from our childhood, shines in the
firmament of Scripture as a star of the first magnitude. It is a song of praise, yet not
the praise of an angel, but the praise of one who has been redeemed from sin and
from destruction, and who has experienced that grace which, although sin abounds
unto death, doth much more abound unto eternal life. It is the song of a saint, yet
not of a glorified saint, but of one who is still working in the lowly valley of this our
earthly pilgrimage, and who has to contend with suffering, with sin, and to
experience the chastening hand of his Heavenly Father. And therefore it is that this
psalm, after beginning upon the lofty mountain heights of God’s greatness and
goodness, in which all is bright and strong and eternal, descends into the valley
where the path is always narrow and often full of darkness and danger and sadness.
But as the Psalmist lives by faith, and as he is saved by faith, so he is also saved by
hope; and after having described all the sadness and all the afflictions and conflicts
of this our earthly pilgrimage, he shows that even at this present time he is a
member of that heavenly and everlasting Kingdom of which the throne of God is the
centre, and where the angels, who are bright and strong, are his fellow8worshippers,
and in which all the works which God has made will finally be subservient to His
glory and be irradiated with His beauty. And thus he rises again, praising and
magnifying the Lord and knowing that his own individual soul shall, in that vast
and comprehensive Kingdom, for evermore be conscious of the life and of the glory
of the Most High.
I
Bless the Lord
1. To praise God, to bless God, is only the response to the blessing which God has
given us. God speaks, and the echo is praise. God blesses us and the response is that
we bless God. And those five verses of praise in Psalms 103 are nothing but the
answer of the believing heart to the benediction of Aaron, which God commanded
should be continually laid upon the people. The Lord who is the God of salvation;
the Lord, who has revealed His Holy ame as Redeemer; the Lord who, by His
Spirit, imparts what the Father of love gives, what the filial love reveals—this is the
Lord who is the object of the believer’s praise. For to praise God means nothing else
than to behold God and to delight in Him as the God of our salvation. Singing may
be the expression of praise, may be the helpful accompaniment of praise, but praise
is in the spirit who dwells upon God, who sees the wonderful manifestation of God
in His Son Jesus Christ, and the wonderful salvation and treasures of good things
stored up in His beloved Son.
We commonly begin our prayers with a request that God will bless us; the Psalmist

13. begins his prayer by calling on his soul to bless God! The eye of the heart is
generally directed first to its own desires; the eye of the Psalmist’s heart is directed
first to the desires of God! It is a startling feature of prayer, a feature seldom looked
at. We think of prayer as a mount where man stands to receive the Divine blessing.
We do not often think of it as also a mount where God stands to receive the human
blessing. Yet this latter is the thought here. ay, is it not the thought of our Lord
Himself? I have often meditated on these words of Jesus, “Seek ye first the kingdom
of God and his righteousness”! I take them to mean: Seek ye first the welfare of
God, the establishment of His Kingdom, the reign of His righteousness! Before you
yield to self8pity, before you count the number of the things you want, consider what
things are still wanting to Him! Consider the spheres of life to which His Kingdom
has not yet spread, consider the human hearts to which His righteousness has not
yet penetrated! Let your spirit say, “Bless the Lord.” Let the blessing upon God be
your morning wish. It is not your power He asks, but your wish. Your benediction
cannot sway the forces of the Universe; your Father can do that without prayer. But
it is the prayer itself that is dear to Him, the desire of your heart for His heart’s joy,
the cry of your spirit for His crowning, the longing of your soul for the triumph of
His love. Evermore give Him this bread!1 [ote: G. Matheson, Leaves for Quiet
Hours, 213.]
If we want to know what it is to praise God, let us remember such a chapter as the
first chapter of the Epistle to the Ephesians, where Paul blesses God who has blessed
him with all spiritual blessings in heavenly places in Christ, and where he sees
before him the whole counsel and purpose of the Divine election, of the wonderful,
perfect, and complete channel of the purposes of God in the redemption which is in
the blood of Jesus, and the wonderful object and purpose of the Divine grace, that
we, united with Christ, should through all ages show forth the wonderful love of
God. That is to praise God, when we see God and when we appropriate God as He
has manifested Himself to us in Christ Jesus. And it is only by the light which comes
from above, and by the wonderful operation of the Holy Ghost, that it is so wrought
in the heart of the Christian, although it may be in silence, that his soul magnifieth
the Lord and his spirit rejoiceth in God his Saviour.2 [ote: A. Saphir.]
2. “Bless the Lord, O my soul; and all that is within me, bless his holy name.” The
Psalmist desires to bless God with all that is within him. He who succeeds in doing
this offers to God an eloquent worship. Eloquence means speaking out, letting the
whole soul find utterance. And the Psalm before us supplies us with a choice sample
of the kind of worship made by David. In this Psalm, mind, heart, conscience,
imagination, all come into play. The whole inner man speaks rightfully,
thoughtfully, devoutly, musically, pathetically; and, as was to be expected, God is
praised to some purpose.
The metrical version of the Psalm puts us in possession of the fuller meaning of this
verse:
O thou my soul, bless God the Lord;
And all that in me is

14. Be stirred up his holy name
To magnify and bless.
How truly and with what fine knowledge of the soul of every spiritual man has this
rendering caught the real point of that verse! And it is not this once only that the
metrical psalm selects and emphasizes some word which we did not quite realize in
the prose version. Here and there it may be that to our modish and sophisticated
ears the psalms in metre may fail as poetry; but they never fail in spiritual
discernment. They always take hold of the point, of the real business of the prose
text. They always recognize the matters which really concern our souls; so that
again and again the metrical psalm serves as a kind of commentary upon the prose,
developing the finer sentiments, bringing out of the text certain beauties which we
might never have become aware of, though we recognize them at once the moment
they are set out for us. You see what I mean in this particular instance. The prose
reads: “Bless the Lord, O my soul; and all that is within me, bless his holy name.”
We might read those words again and again, feeling in each case that it is merely a
devout utterance of the soul, having nothing individual or characteristic about it.
But how the metrical version cuts down to the root of the idea! What a distinction,
what a precise meaning, the metrical form gives to the prayer!
O thou my soul, bless God the Lord;
And all that in me is
Be stirred up his holy name
To magnify and bless.
It was pure spiritual genius to bring out that idea of “stirring up” all that is within
our souls.1 [ote: J. A. Hutton, The Soul’s Triumphant Way, 23.]
II
Forget ot
If we would rightly praise God, we must keep ourselves from forgetfulness. Moses
warns against this vice when he says: “Beware lest thou forget the Lord thy God, in
not keeping his commandments, and his judgments and his statutes, which I
command thee this day, lest when thou hast eaten and art full, and hast built goodly
houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy
silver and thy gold is multiplied, and all that thou hast is multiplied; then thine
heart be lifted up, and thou forget the Lord thy God, which brought thee forth out
of the land of Egypt, out of the house of bondage.” In the Prophets the sad
complaint re8echoes from the Lord’s mouth: “Ye are they that forget my holy
mountain.”
One of the first stories I recall from my childhood was a story of the evil of
forgetting God. I remember the very spot on which it was told to me. I feel the warm
grasp of the hand which had hold of mine at the time. I see once more the little
seaport town stretching up from the river mouth, with its straggling “fisher town”
at one extremity, and at the other its rows of well8built streets and its town hall and
academy. On this occasion we were standing on a high bank looking down on the
beautiful shore at our feet. Across the tiny harbour, and along the shore on the
other side of the river, is a very different scene. What one sees there is a dreary

15. waste of sand. o grass grows there, no trees shadow it, no house stands upon it. It
is a place forsaken and desolate. It has been a desolation longer than the oldest
inhabitant can remember. But it was not always desolate. It was once a fair estate,
rich in cornfields and orchards. A stately mansion stood in the midst of it, and
children played in the orchards, and reapers reaped the corn. But the lords of that
fair estate were an evil race. They oppressed the poor, they despised religion, they
did not remember God. They loved pleasure more than God, and the pleasures they
loved were evil. To make an open show of their evil ways they turned the day of the
Lord into a day of rioting and drunkenness. And this evil went on a long while. It
went on till the long8suffering of God came to an end. And then upon a Sunday
evening, and in the harvest8time, when the corn was whitening for the reaper, the
riot and wickedness had come to a height. The evil lord and his evil guests were
feasting in the hall of the splendid house. And on that very evening there came a
sudden darkness and stillness into the heavens, and out of the darkness a wind, and
out of the wind a tempest; and, as if that tempest had been a living creature, it lifted
the sand from the shore in great whirls and clouds and filled the air with it, and
dropped it down in blinding, suffocating showers on all those fields of corn, and on
that mansion, and on the evil8doers within. And the fair estate, with all its beautiful
gardens and fields, became a widespread heap of sand and a desolation, as it is to
this day.1 [ote: Alexander McLeod.]
III
All His Benefits
Of the benefits that David enumerates the first three are all negative: He forgives
our sin, He heals the consequences of our sin, our diseases, He delivers us from
destruction, the wages of our sin. But in the forgiveness of sin and in the healing of
our diseases, in the deliverance from the devil and from everlasting hell, God gives
Himself, He gives the whole fulness of His love, He elevates the soul into the very
highest spiritual life; and therefore, the Psalmist continues, he who has been thus
delivered out of destruction is a king, he is crowned with lovingkindness and with
tender mercies, he is enriched and satisfied with good things; and not merely
outwardly enriched, but there is a life given him which is unfading, the youth of
which is perennial, continually renewing itself by the very strength of God.
1. The Psalmist sets himself to count up the benefits he has received from God. He
has not proceeded very far when he finds himself to be engaged in an impossible
task. He finds he cannot count the blessings he has received in a single day, how
then can he number the blessings of a week, of a month, of a year, of the years of his
life? He might as well try to count the number of the stars or the grains of sand on
the seashore. It cannot be done.
St. Francis, dining one day on broken bread, with a large stone for table, cried out
to his companion: “O brother Masseo, we are not worthy so great a treasure.”
When he had repeated these words several times, his companion answered: “Father,
how can you talk of treasure where there is so much poverty, and indeed a lack of
all things? For we have neither cloth nor knife, nor dish, nor table, nor house;
neither have we servant nor maid to wait upon us.” Then said St. Francis: “And this

16. is why I look upon it as a great treasure, because man has no hand in it, but all has
been given us by Divine Providence, as we clearly see in this bread of charity, in this
beautiful table of stone, in this clear fountain.”1 [ote: E. Meynell, The Life of
Francis Thompson (1913), 283.]
I was walking along one winter’s night, hurrying towards home, with my little
maiden at my side. Said she, “Father, I am going to count the stars.” “Very well,” I
said; “go on.” By and by I heard her counting—“Two hundred and twenty8three,
two hundred and twenty8four, two hundred and twenty8five. Oh! dear,” she said, “I
had no idea there were so many.” Ah! dear friends, I sometimes say in my soul,
“ow, Master, I am going to count Thy benefits.” I am like the little maiden. Soon
my heart sighs—sighs not with sorrow, but burdened with such goodness, and I say
within myself, “Ah! I had no idea that there were so many.”2 [ote: M. G. Pearse.]
2. But if he cannot remember them all, he may at least try not to forget them all. He
may try to remember some of them. But this also is a hard task. For memory is
weak, and the blessings are many and manifold. How can he help himself not to
forget? How shall he help himself to remember those benefits which he values most
highly? He sets himself to find helps to memory, helps not to forget. So he falls upon
a plan which he finds to be most helpful, and which others ever since have found to
be so. He takes those benefits which he desires not to forget, and he ties them up in
bundles. And then, to make sure that he will not forget them, the Psalmist shapes
the bundles of God’s benefits into a song. A song is the easiest thing of all to
remember. So he shapes them into a song, which people can sing by the wayside as
they journey, can carry with them to their work, and brood over in their hours of
leisure.
By tying the benefits up in bundles, and by shaping them into a song, the Psalmist
earned for himself the undying gratitude of future generations. Specially has he
earned for himself our gratitude, for he gave us a song which we sing in Scotland to8
day, and have sung for more than three hundred years, when our religious emotions
are at their highest and their best. We sing this song when the feeling of
consecration has been renewed, widened, and deepened by communion with God at
His table. I never was at a communion8time at which this song has not been sung,
and no other song could do justice to the feelings of gratitude of the Lord’s people.
So we sing, “Bless the Lord, O my soul, and forget not all his benefits: who
forgiveth, who healeth, who redeemeth, who crowneth, and who satisfieth.”1 [ote:
James Iverach, The Other Side of Greatness, 121.]
i
Forgiveness
“Who forgiveth all thine iniquities.”
ote how the Psalmist begins. He begins with iniquity. Where else could a sinful
man begin? The most needful of all things for a sinful man is to get rid of his sin. So
the Psalmist begins here. This beginning is not peculiar to him, it is the common
note of the Bible. In fact, we here come across one of the distinctive peculiarities of
the Bible. We may read other literatures and never come across the notion of sin in

17. them. Crimes, blunders, mistakes, miseries enough one may find, but sin as
estrangement from a holy personal God who loves man and would serve him one
never finds. But in the Bible we are face to face with sin from first to last. One
chapter and a bit of another are given to the story of the making of the world and
the making of man, and then the story of the entrance of sin is told, and the reader is
kept face to face with sin in every part of it. In the gospel story we read at the outset:
“Thou shalt call his name Jesus: for he shall save his people from their sins”; and in
John almost the first word about Him is, “Behold the Lamb of God, which taketh
away the sin of the world.” It is characteristic of the Bible to keep its reader face to
face with sin and its consequences, till he is stirred up to the effort to get rid of it.
Sometimes in business a man will say: “There is a limit to everything. I have trusted
such an one, and he has deceived me. I have forgiven him much, but now he has
crossed the score, and I will have no more dealings with him.” But it is only when
men, in their own estimation, have got over that score that the heavenly business
begins. Some minister comes from somewhere, to preach some day, and preaches the
forgiveness of sins, and that is the beginning of the business; and at length the man
finds Heaven for himself, and can say: “He forgiveth all mine iniquities.”2 [ote: A.
Whyte.]
ii
Healing
“Who healeth all thy diseases.”
Once a prophet said, “From the sole of the foot even unto the head there is no
soundness in it; but wounds, and bruises, and putrefying sores.” When we read
these words, we are inclined to say they are Oriental figures of speech, exaggerated
metaphors. If our spiritual vision were as keen as that of the prophet, we should
find that he was speaking what he knew. Sin then makes disease, and God’s relation
to disease is described as that of healing. In the Scriptures this relation is described
so fully that it gives a distinctive name for God—Jehovah the Healer. He not only
forgives sin, He also so deals with the results of sin that He removes every trace of
sin. He heals all our diseases.
The nineteenth century produced three famous persons in this country who
contributed more than any of their contemporaries to the relief of human suffering
in disease: Simpson, the introducer of chloroform; Lister, the inventor of antiseptic
surgery; and Florence ightingale, the founder of modern nursing. The second of
the great discoveries completed the beneficent work of the first. The third
development—the creation of nursing as a trained profession—has co8operated
powerfully with the other two, and would have been beneficent even if the use of
anæsthetics and antiseptics had not been discovered. The contribution of Florence
ightingale to the healing art was less than that of either Simpson or Lister; but
perhaps, from its wider range, it has saved as many lives, and relieved as much, if
not so acute, suffering as either of the other two.1 [ote: Sir Edward Cook, The Life
of Florence ightingale, i. 439.]
iii

18. Redemption
“Who redeemeth thy life from destruction.”
That is, God preserves the life that He saves. Here is first a life forfeited. That life is
then saved by forgiveness. Then there is a life imperilled by disease, and saved by
God’s healing. But that life is in a thousand dangers. Many seek after the young
child—the Christ within us—to destroy it. But God “redeemeth thy life from
destruction.” How often God has saved some of us from impending ruin, He alone
knows.
In my native town of Stirling workmen were blasting the castle rock near where it
abuts upon a wall that lies open to the street. The train was laid and lit, and an
explosion was momentarily expected. Suddenly, trotting round the great wall of
cliff, came a little child going straight to where the match burned. The men shouted.
That was mercy. But by their very shouting they alarmed and bewildered the poor
little thing. By this time the mother also had come round. In a moment she saw the
danger, opened wide her arms, and cried from her very heart, “Come to me, my
darling.” That was Render mercy; and instantly, with eager, pattering feet, the little
thing ran back and away, and stopped not until she was clasped in her mother’s
bosom. ot a moment too soon, as the roar of the shattered rock told.1 [ote: A.
Grosart.]
I remember one who had been for a long time drifting towards an evil act which was
certain to do more harm to others than to himself, but who had not as yet
determined on flinging friends, society, work, good repute, his past and future, and
God Himself, to the winds. The one thing that kept him back was a remnant of
belief in God, in One beyond humanity, beyond the world’s laws of convention and
morality. othing else was left, for he had, in the desire for this wrong thing, passed
beyond caring whether the whole world went against him, whether he injured
others or not. He was as ready to destroy all the use of his own life as he was careless
of the use of the lives of others. But he felt a slow and steady pull against him. He
said to himself, “This is God, though I know Him not.” At last, however, he
determined to have his way. One day the loneliness and longing had been too great
to be borne, and when night came he went down his garden resolved on the evil
thing. “This night,” he said, “I will take the plunge.” But as he went he heard the
distant barking of a dog in the village; the moon rose above a dark yew tree at the
end of the garden, and he was abruptly stopped in the midst of the pathway.
Something seemed to touch him as with a finger, and to push him back. It was not
till afterwards that he analysed the feeling, and knew that the rising of the moon
over the yew tree and the barking of the dog in the distance had brought back to
him an hour in his childhood, when in the dusk he had sat with his mother, after his
father’s death, in the same garden, and had heard her say—“When thou passest
through the waters, I will be with thee; and through the rivers, they shall not
overflow thee.” It was this slight touch that saved him from wrong which would
have broken more lives than his own. It was God speaking; but it would have been
as nothing to him, had he not kept his little grain of faith in God alive, the dim
consciousness that there was One who cared for him, who had interest that he
should conquer righteousness. ext day, he left his home, travelled and won his

19. battle; and his action redeemed not only his own but another’s life.1 [ote: S. A.
Brooke, The Ship of the Soul, 23.]
There is an old poem which bears the curious title of “Strife in Heaven,” the idea of
which is something like this. The poet supposes himself to be walking in the streets
of the ew Jerusalem, when he comes to a crowd of saints engaged in a very earnest
discussion. He draws near and listens. The question they are discussing is which of
them is the greatest monument of God’s saving grace. After a long debate, in which
each states his case separately, and each claims to have been by far the most
wonderful trophy of God’s love in all the multitude of the redeemed, it is finally
agreed to settle the matter by a vote. Vote after vote is taken, and the list of
competition is gradually reduced until only two remain. These are allowed to state
their case again, and the company stand ready to join in the final vote. The first to
speak is a very old man. He begins by saying that it is a mere waste of time to go any
further; it is absolutely impossible that God’s grace could have done more for any
man in heaven than for him. He tells again how he had led a most wicked and
vicious life—a life filled up with every conceivable indulgence, and marred with
every crime. He has been a thief, a liar, a blasphemer, a drunkard, and a murderer.
On his death8bed, at the eleventh hour, Christ came to him and he was forgiven. The
other is also an old man, who says, in a few words, that he was brought to Christ
when he was a boy. He had led a quiet and uneventful life, and had looked forward
to heaven as long as he could remember. The vote is taken; and, of course, you
would say it results in favour of the first. But no, the votes are all given to the last.
We might have thought, perhaps, that the one who led the reckless, godless life—he
who had lied, thieved, blasphemed, murdered; he who was saved by the skin of his
teeth, just a moment before it might have been too late—had the most to thank God
for. But the old poet knew the deeper truth. It required great grace verily to pluck
that withered brand from the burning. It required depths, absolutely fathomless
depths, of mercy to forgive that veteran in sin at the close of all those guilty years.
But it required more grace to keep that other life from guilt through all those
tempted years. It required more grace to save him from the sins of his youth and
keep his Christian boyhood pure, to steer him scathless through the tempted years
of riper manhood, to crown his days with usefulness, and his old age with patience
and hope. Both started in life together; to one grace came at the end, to the other at
the beginning. The first was saved from the guilt of sin, the second from the power
of sin as well. The first was saved from dying in sin. But he who became a Christian
in his boyhood was saved from living in sin. The one required just one great act of
love at the close of life; the other had a life full of love—it was a greater salvation by
far. His soul was forgiven like the other, but his life was redeemed from
destruction.1 [ote: H. Drummond, The Ideal Life, 149.]
iv
Crowning
“Who crowneth thee with lovingkindness and tender mercies.”
So far the Psalmist has been thinking of God’s action as it is defined in relation to
sin. ow his thoughts take a grander flight, and he thinks of the Divine action when
sin is taken out of the way, and no longer presents a barrier to the fellowship

20. between God and His people. His words take on a finer meaning, and mould
themselves into a more musical form. For he tries to represent the intercourse
between God and the children of God, when sin is removed from between them.
“Who crowneth thee with loving kindness and tender mercies.” These words are
about the most musical and pathetic in the whole Bible, and they are as fine in
meaning as they are in form.
God puts honour upon the brow of a forgiven man. He does not merely forgive, and
that in a formal way, but, when He forgives, He crowns. He crowns me with the title
of “son,” and He places the coronet of heirship upon my head, for “if children, then
heirs; heirs of God, and joint8heirs with Jesus Christ.” Sweet picture this. Observe
that it is not a crown of merit, for “He crowneth thee with lovingkindness and
tender mercies.” This is the only crown that I can consent to wear.2 [ote: A. G.
Brown.]
1. Lovingkindness.—ote how the translators of the Psalm have been constrained to
tie two English words together in order to set forth the meaning of the original.
These translators of the Bible were poets as well as scholars. They took the two
words “love” and “kindness” and tied them together in order to shut out the weaker
meanings of both, and from the union of them set forth a higher and better meaning
than either alone could express. Love has always been recognized to be the strongest
and best thing in the world of life, and in recent years it has come to even larger
recognition. It really holds society together, is at the basis of family life, is the motive
power of the highest activities of mankind. But while love is so and acts so, it may
partake of the weakness or the selfishness of human nature. It may become fierce,
jealous, regardless of the interest of the person who is its object. It may look at the
person merely as belonging to itself, and fiercely insist on exclusive possession. o
doubt ideal love would labour, toil, and spend itself for the good of the person loved.
But all love is not ideal, and it may have more ferocity than kindness in it. So this
fierce side of love is shut out, and only the ideal side is kept, and kept by uniting it
with kindness. But kindness is apt to be weak, injudicious, and foolish. It is the
kindness, perhaps, of a fond young mother who gives the baby whatever it desires,
cloys it with sweets, or gives it unwholesome food because the child likes it, or, as
George MacDonald suggests, gives the child a lighted candle because it cries for it.
This foolish side of kindness is shut out by tying it to the firmer, wiser fact of love.
So united, kindness becomes lovingkindness, and the two become, in their union,
something higher and better than either of the two elements contained in it, when
these are taken by themselves.
Another young friend writes: “From such an array of beautiful characteristics as is
called up by his name it is hard to choose the greatest, but his ‘loving8kindness’ is
the outstanding trait that not only those who knew him best, but those who came
only casually into contact with him, will remember with tenderness. How he loved
every one, especially ‘those who were of the household of faith’! How eagerly would
he seek out, even when on holiday, the brother8minister, superannuated by affliction
from active work, to encourage and help him by his sympathy, to cheer him with his
humour and his jollity, to stimulate him with his wide and varying interests! And in

21. what good stead that wonderful fund of quiet humour stood him through the days
of pain and weakness and weariness through which God’s veteran passed, and from
which he is now released! One revered him as a saint, but loved him as a man, a
man who radiated such love as compelled a willing love in return.”1 [ote: Love
and Life: The Story of J. Denholm Brash (1913), 179.]
It is twenty8five years since I first had my attention drawn to this clause. I went to
college then, and one day a minister gave me a tract, and told me, “Take that and
read it, and when you bring it back, tell me what you think of it.” He said to me—
and he proved a sound prophet—“I may not live to see it, but you will see it. The lad
that spoke these words—his name will be heard wherever the English language is
spoken,”—the name was Charles Spurgeon. It was a discourse on this word—“He
crowneth me with lovingkindness and tender mercies.” He had never been to
college, and had taken none of your envied degrees that seem to stamp a man as a
Master of Divinity. My friend said: “I may not live to see it, but you will.” A young
man in his teens, not far up in the offices yet, Spurgeon was under twenty8one when
he preached a sermon that made my old friend prophetic. “When God takes a man’s
head out of the dust”—said this young fledgling Puritan preacher—“He crowns it
with a crown that is so heavy with His grace and goodness that he could not wear it
were it not lined with the sweet velvet of His loving8kindness.” ot a classic figure
perhaps, but Spurgeon’s figure is graven on my memory while many a classic figure
has faded away. Many a costly gift, given carelessly with lavish abundance, you have
nearly forgotten: but one gift, given many years ago, you remember still. It was only
a cup of cold water, perhaps, but given with a hand and with a look of loving8
kindness. And when God crowns us with such love as this, when He smiles upon us,
no wonder that it gladdens the heart so that a man never forgets it.2 [ote:
Alexander Whyte.]
2. Tender mercies.—Mercy in itself is one of the grandest things in human nature. It
is not mere feeling, it is feeling in action. It is not mere sympathy or pity, it is
sympathy made alive and active. It is not pity, it is pity going forth into action, to
bind up the broken8hearted, to comfort the sorrowful, to make the widow’s heart to
sing for joy. But tender mercy is even more than mercy, great and good though the
exercise be. It is mercy exercised in the most tender way. For mercy may be
exercised in such a way as to wound the feelings of the person to whom you are
merciful. You may intend to help your friend who has fallen into misfortune. He
may have been blameworthy, his misfortune may have arisen from his want of
thought, from his recklessness, or even from wrong8doing. You intend to help him,
but you are annoyed with his conduct; you insist on showing him how foolish he
was, how reckless was his conduct, how unprincipled was his motive, until he almost
feels that he would be without the help if he could be free from the scolding. Or you
are merciful to the person who asks you for help, but you fling the penny to him
across the street. It is possible in this way to undo all the effects of a merciful action
by the ungracious way in which it is done. Mercy according to our text is exercised
tenderly. You help your friend, or come to the assistance of those who are in poverty
and need, in such a way as to bind up their wounds, to cheer them, and to give them
courage to begin the battle of life anew, though life heretofore has been all a failure.

22. For the mercy which man shows to man interprets for man the tender mercies of
God. After that interview with you, during which you entered into the sorrow of
your friend sympathetically and tenderly, gave him of your wisdom, of your
experience, of your means, he goes forth to the work of life again with a new
outlook, with a firmer resolution to do well. He says to himself, “It is a good, kind
world after all, and there are good, kind people in it. I must show myself worthy to
live in so good a world, and worthy of the help I have received.” So tender mercies
help, but they help in such a way as to bind up the broken8hearted, and to open a
door of hope for those who have failed, and to give them courage to lift them above
the feeling of despair.
Stern and unflinching in his denunciation of drunkenness, Ernest Wilberforce was
tenderness itself in his dealings with the individual sinner. Few cases are more
distressing or more difficult to deal with than those where a clergyman has fallen
into habits of intemperance. The Bishop’s correspondence in one of them is lying
before me as I write, marked throughout by the strong sense of justness and fairness
which ever characterized him, yet compassionate and considerate, so far as
consideration was possible. The facts were clear, and the unfortunate gentleman was
induced to vacate his office without the scandal of judicial proceedings. But there
were features which induced the Bishop to hope that, under happier auspices, he
might yet do good and useful work in his chosen calling. Without any effort at
minimizing the sad story, he succeeded in inducing an experienced parish priest in
another diocese to give the transgressor a fresh start. The good Samaritan had no
cause to regret his charity, and in writing to the Bishop he congratulated the clergy
of orthumberland in having one set over them to whom they could appeal with
perfect confidence in the hour of need. “If ever,” he wrote, “I should be in a fix, I
shall wish for such a friend as your Lordship.”1 [ote: J. B. Atlay, Bishop Ernest
Wilberforce, 162.]
v
Satisfaction
“Who satisfieth thy mouth with good things; so that thy youth is renewed like the
eagle.”
1. The word “crowneth” suggests something external, something coming to us from
without, and after the crowning there may conceivably be some wants unsupplied,
some needs of man which have not been met. But the note of Christianity is that no
human needs are left unsatisfied. “My God shall supply all your need.” Satisfied
with good, so that every need shall be met—this is the promise.
The thirst of the mind for truth, the thirst of the will and conscience for guidance,
and the thirst of the heart for life are satisfied through Him who is the Way, and the
Truth, and the Life. If there were needs which He could not or would not satisfy, He
would have told us of them.2 [ote: James Iverach, The Other Side of Greatness,
133.]
2. The Psalmist felt, as we often feel, that he had emerged from the very gulf of
destruction; that he had been, as it were against his will, rescued from moral

23. suicide; that all his life had been redeemed by God. Therefore he burst out into joy
and thanksgiving! He who had been through grave sorrows; who had known sin,
disease, even destruction; who might have cursed life and shrieked at what men call
Fate; cries out in unfeigned and mistakable rapture—it is a very outburst of song—
“Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the
Lord, O my soul, and forget not all his benefits.” And in realizing this joyful victory
of the moral and spiritual powers; in the resurrection of his spiritual being into
strength; in the leaving behind him in its own grave of all that was dead in his past;
in the great cry of his heart as he looked back—“I am not there, I am risen”—his
youth was renewed like the eagle’s! It was a great triumph; for his best life came
back in a higher and a stronger way, with now but little chance of failure. He could
again, like the eagle, look upon the sun, and love the upper ranges of the sky; again
soar, but with steadier beat of wing than in youth; again possess the freedom he
loved before disease and destruction had enslaved his plumes; again breathe the
breath of immortal love; again in conscious union with God hear the great spheres
“in measured motion draw after the heavenly tune.” And certainty was now with
this victory, for he had known and found the Father of his spirit. The waters of his
new life arose out of the fountain Life of God Himself, and he knew whence they
came. There was now a source as well as a goal for his ideals, hopes, efforts, for the
beauty he loved, and for universal joy. It was the Almighty Love and Life of
loveliness Himself who was now in him—a personal friend, redeemer, strengthener,
exalter; who crowned him with lovingkindness and tender mercies. This is the true
resurrection; this is the triumph of life.
The brilliant Princess Anastasia Malsoff (the ancy Malsoff of the Russian Court)
was one of those led to Christ by the Maréchale, with whom she kept up a close
friendship during the rest of her life. One of the Princess’s letters is peculiarly
interesting: “I will see the Emperor in these days,” she writes, “and I will seek
strength to speak to him. You see, my darling, speaking is not enough, one must in
such a case pour out one’s soul and feel that a superior force guides one and speaks
for one.” It turned out as she hoped. One night she was at the Palace in St.
Petersburg. After dinner the Czar came and seated himself beside her. Soon they
were deep in intimate conversation. She began telling him what her new8found
friend in Paris had done for her. She talked wisely as he listened attentively. At
length he said: “But, ancy, you have always been good, always right.” “o,” she
answered; “till now I have never known the Christ. She has made Him real to me,
brought Him near to me, and He has become what He never was before—my
personal Friend.”1 [ote: J. Strahan, The Maréchale (1913), 184.]
“I shall be sorry,” says Eckhart, the German mystic, “if I am not younger to8
morrow than I am to8day—that is, a step nearer to the source whence I came.” And
Swedenborg tells us that when heaven was opened to him he found that the oldest
angels seemed to be the youngest.
’Tis said there is a fount in Flower Land,—
De Leon found it,—where Old Age away
Throws weary mind and heart, and fresh as day

24. Springs from the dark and joins Aurora’s band:
This tale, transformed by some skilled trouvère’s wand
From the old myth in a Greek poet’s lay,
Rests on no truth. Change bodies as Time may,
Souls do not change, though heavy be his hand.
Who of us needs this fount? What soul is old?
Age is a mask,—in heart we grow more young,
For in our winters we talk most of spring;
And as we near, slow8tottering, God’s safe fold,
Youth’s loved ones gather nearer:—though among
The seeming dead, youth’s songs more clear they sing.2 [ote: Maurice Francis
Egan.]
SIMEO, "DUTY OF PRAISIG GOD FOR HIS MERCIES
Psalms 103:185. Bless the Lord, O my soul, and all that is within me bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all
thine iniquities; who healeth all thy diseases: who redeemeth thy life from
destruction; who crowneth thee with loving8kindness and tender mercies: who
satisfieth thy mouth with good things, so that thy youth is renewed like the eayle’s.
IT is a favourite opinion of some divines, that we are bound to love God for his own
perfections, without having any respect to the benefits which we receive from him.
But this appears to us to be an unscriptural refinement. That God deserves all
possible love from his creatures on account of his own perfections, can admit of no
doubt: and we can easily conceive, that persons may be so occupied with an
admiration of his perfections, as not to have in their minds any distinct reference to
the benefits they have received from him: but that any creature can place himself in
the situation of a being who has no obligations to God for past mercies, and no
expectation of future blessings from him, we very much doubt: nor are we aware
that God any where requires us so to divest ourselves of all the feelings of humanity,
for the sake of engaging more entirely in the contemplation of his perfections. or
indeed can we consent to the idea, that gratitude is so low a virtue [ote:
Deuteronomy 28:47.]. On the contrary, it seems to be the principle that animates all
the hosts of the redeemed in heaven; who are incessantly occupied in singing praises
to Him who loved them, and washed them from their sins in his own blood. By this
also all the most eminent saints on earth have been distinguished. In proof of this,
we need go no further than to the psalm before us, wherein the man after God’s own
heart adores and magnifies his Benefactor, for some particular mercies recently
vouchsafed unto him. To instil this principle into your minds, and to lead you to a
measure of that devotion with which the sweet singer of Israel was inspired, we
shall,
I. State the grounds we have to praise God—
To enumerate all the benefits we have received from God, would be impossible. We

25. must content ourselves with adverting to them in the peculiar view in which they are
set before us in the text. We would call you then to consider,
1. The freeness and undeservedness of them—
[It is this which gives a zest to every blessing we enjoy: in this view, the very food we
eat, and the air we breathe, demand our most grateful acknowledgments. The
Psalmist begins with speaking himself as a guilty and corrupt creature, who unless
pardoned and renewed by the grace of God, must have been an everlasting
monument of his righteous displeasure. The same thought also should be uppermost
in our minds. We should contrast our state with that of the fallen angels, who never
had a Saviour vouchsafed unto them; and with that of the unbelieving world, who,
in consequence of rejecting the Saviour, have perished in their sins. What claim had
we, any more than the fallen angels? and, if we had been dealt with according to our
deserts, where would have been the difference between us and those who are gone
beyond the reach, of mercy Let us but contemplate this, and the smallest mercy we
enjoy will appear exceeding great; yea, any thing short of hell will be esteemed a
mercy [ote: See how this consideration enhanced the favours which God
vouchsafed to David, Psalms 8:1 and St. Paul, Ephesians 3:8.].]
2. The richness and variety—
[The psalm primarily relates to David’s recovery from some heavy disorder: and the
terms wherein he expresses his gratitude are precisely such as are used by other
persons on similar occasions [ote: Isaiah 38:17.]. On this account, in our review of
God’s mercies, it will be proper first to notice the blessings of his providence. How
often have we been visited with some bodily disorder, which, for aught we know, has
been sent as a preventive or punishment of sin! (We certainly have reason to think,
that at this time, as well as in former ages, God punishes the sins of his people in this
world, that they may not be condemned in the world to come [ote: Compare 1
Corinthians 11:30; 1 Corinthians 11:32. with James 5:15].) And how often have we
been raised from a state of weakness and danger, to renewed life and vigour! At all
events, we have been beset with dangers, and yet not permitted to fall a sacrifice to
them; and been encompassed with wants, which have been liberally supplied. Can
we view all these mercies with indifference? do they not demand from us a tribute of
praise?
But the expressions in the text lead us to contemplate also the blessings of God’s
grace. And can we adopt the words in this view? O how great and wonderful are
they, if we appreciate them aright! To be forgiven one sin is a mercy of
inconceivable magnitude; but to be forgiven all, all that we have ever committed,
this is a mercy which neither the tongues of men nor of angels can ever adequately
declare. Think too of the corruptions which with most inveterate malignity infect
our souls: to have these healed! to have them all healed: We no longer wonder at the
ardour of the Psalmist’s devotion; we wonder only at our own stupidity.
Contemplate moreover the efforts which Satan, that roaring lion, is ever making to
destroy us; consider his wiles, his deceits, his fiery darts: what a stupendous mercy

26. is it that we have not been given up as a prey unto his teeth!. Look around at the
mercies of all kinds with which we are encircled: and mark the provision of
ordinances, and promises, yea, of the body and blood of God’s only dear Son, with
which our souls are nourished and renewed; so that our drooping spirits, like the
eagle when renewed in its plumage, are enabled to soar to the highest heavens with
confidence and joy. Can we find in these things no grounds of praise? Must not our
hearts be harder than adamant itself, if they do not melt at the contemplation of
such mercies as these?]
3. The constancy and continuance—
[See how triumphantly the Psalmist dwells on this [ote: Forgiveth, healeth,
redeemeth, crowneth, satisfieth.]; and let us compare our experience with his. Has
not God made us also the objects of his providential care, by day and by night, from
the earliest period of our existence to this present moment? Has he not also renewed
to us every day and hour the blessings of his grace, “watering us as his garden,” and
“encompassing us with his favour as with a shield?” Surely we may say that
“goodness and mercy have followed us all our days;” there has not been one single
moment when our Divine keeper has ever slumbered or slept; he has kept us, “even
as the apple of his eye;” “lest any should hurt us, he has kept us day and night.”
Say now, what are the feelings which such mercies should generate in our souls; and
what are the returns which we ought to make to our heavenly Benefactor?]
ot doubting but that all of you must acknowledge your obligation to praise God,
we will, as God shall enable us,
II. Stir you up to the performance of this duty—
It is the office of your minister to stir up your pure minds “by way of
remembrance,” yea, “to put you in remembrance of these things, though ye know
them, and be established in the present truth.” We therefore call upon you to praise
God,
1. Individually—
[This is not the duty of ministers only, but of all, whatever be their age, situation, or
condition in life: every one is unspeakably indebted to God; and therefore every one
should say for himself, “Bless the Lord, O my soul!”
If any object, that they have never yet been made partakers of the blessings of
Divine grace, we answer, That you have not on this account the less reason to bless
God; for the very “long8suffering of God should be accounted by you as salvation;”
and if you compare your state (as yet on mercy’s ground) with that of those who
have been cut off in their sins, you will see that all the thanks which you can
possibly render unto God, are infinitely less than what he deserves at your hands.

27. Moreover, if you have received no signal deliverances from sickness or danger, you
have the more reason to adore your God, who has preserved you so long in the
uninterrupted enjoyment of health and peace.]
2. Fervently—
[Praise is not a service of the lip and knee, but of the warmest affections of the soul.
The “soul, and all that is within you,” should be exercised in this blessed work. As
you are to “love God with all your heart, and mind, and soul, and strength,” so also
you are to bless him with all your faculties and powers. You must not however
mistake vociferation, and talkativeness, and bodily fervour, for devotion; your
expressions of gratitude, even when most elevated and joyous, must resemble those
which are used among the heavenly hosts; who “veil their faces and their feet,” or
“cast their crowns at the feet” of their adorable Redeemer. ot to bless him in this
manner, is constructively and really to “forget the benefits” you have received from
him: yea, an utter forgetfulness of them were less criminal than such an ungrateful
remembrance.]
3. Incessantly—
[“Bless, bless, bless the Lord!” says the Psalmist to his soul; shewing thereby that he
would have that to be the continual exercise of his mind. Thus should we also labour
to have our minds in a constant readiness for this glorious work. We need not
indeed be always engaged in the act of praise; for we have many other acts in which
a great part of our time must be occupied; but the frame of our minds should always
be disposed for this duty, so as to be ready for it whensoever occasion may call for
the performance of it. That we shall feel backwardness to it at times, must be
expected: the Psalmist intimates as much, by so repeatedly urging his reluctant soul
to this duty. But let us follow his example, and urge our souls, however reluctant, to
this blessed work. Let us say with him, “Bless the Lord, O my soul; bless him, bless
his holy name!” or like Deborah, “Awake, awake, Deborah; awake, awake; utter a
song!”
Thus to bless God is our privilege on earth: thus to bless him is an antepast of
heaven.]
2 Praise the Lord, my soul,
and forget not all his benefits—

28. BARES, "Bless the Lord, O my soul -The repetition here denotes the intensity 
or earnestness of the wish or desire of the psalmist. It is an emphatic calling upon his 
soul, that is, himself, never to forget the many favors which God was continually 
conferring upon him.
And forget not all his benefits -Any of his favors. This refers not to those favors 
in the aggregate, but it is a call to remember them in particular. The word rendered 
“benefits” -לומג  g
e
mûl- means properly an act, work, doing, whether good or evil, Psa_
137:8; and then, “desert,” or what a man deserves “for” his act; “recompence.” It is 
rendered “deserving” in Jdg_9:16; benefit, as here, in 2Ch_32:25; “desert,” Psa_28:4; 
“reward,” Psa_94:2; Isa_3:11; Oba_1:15; “recompence,” Pro_12:14; Isa_35:4; Isa_
59:18; Isa_66:6; Jer_51:6; Lam_3:64; Joe_3:4, Joe_3:7. The proper reference here is to 
the divine “dealings,” - to what God had done - as a reason for blessing his name. His 
“dealings” with the psalmist had been such as to call for praise and gratitude. What 
those “dealings” particularly were he specifies in the following verses. The call here on 
his soul is not to forget these divine dealings, as laying the foundation for praise. We 
shall find, when we reach the end of life, that all which God has done, however dark and 
mysterious it may have appeared at the time, was so connected with our good as to make 
it a proper subject of praise and thanksgiving.
CLARKE, "Forget not all his benefits -Call them into recollection; particularize 
the chief of them; and here record them for an everlasting memorial.
GILL, "Bless the Lord, O my soul,.... Which is repeated to show the importance of 
the service, and the vehement desire of the psalmist, that his soul should be engaged in 
it: 
and forget not all his benefits; not any of them; the least of them are not to be 
forgotten, being such as men are altogether unworthy of; they flow not from the merit of 
men, but from the mercy of God; and they are many, even innumerable; they are new 
every morning, and continue all the day; and how great must the sum of them be, and 
not one should be forgotten; and yet even good men are very apt to forget them; as the 
Israelites of old, who sung the praises of the Lord, and soon forgot his works: the Lord, 
knowing the weakness of his people's memories, has not only, under the Gospel 
dispensation, appointed an ordinance, to be continued to the end of the world, to 
commemorate a principal blessing and benefit of his, redemption by his Son; but has 
also promised his Spirit, to bring all things to their remembrance; and this they should 
be concerned for, that they do remember what God has done for them, in order both to 
show gratitude and thankfulness to him, and for the encouragement of their faith and 
hope in him.
JAMISO, "forget not all— not any, none of His benefits.

29. CALVI, "2.And forget not any of his benefits Here, he instructs us that God is not
deficient on his part in furnishing us with abundant matter for praising him. It is
our own ingratitude which hinders us from engaging in this exercise. In the first
place, he teaches us that the reason why God deals with such liberality towards us is,
that we may be led to celebrate his praise; but at the same time he condemns our
inconstancy, which hurries us away to any other object rather than to God. How is
it that we are so listless and drowsy in the performance of this the chief exercise of
true religion, if it is not because our shameful and wicked forgetfulness buries in our
hearts the innumerable benefits of God, which are openly manifest to heaven and
earth? Did we only retain the remembrance of them, the prophet assures us that we
would be sufficiently inclined to perform our duty, since the sole prohibition which
he lays upon us is, not to forget them.
SPURGEO, "Ver. 2. Bless the LORD, O my soul. He is in real earnest, and again
calls upon himself to arise. Had he been very sleepy before? Or was he now doubly
sensible of the importance, the imperative necessity of adoration? Certainly, he uses
no vain repetitions, for the Holy Spirit guides his pen; and thus he shews us that we
have need, again and again, to bestir ourselves when we are about to worship God,
for it would be shameful to offer him anything less than the utmost our souls can
render. These first verses are a tuning of the harp, a screwing up of the loosened
strings that not a note may fail in the sacred harmony.
And forget not all his benefits. ot so much as one of the divine dealings should be
forgotten, they are all really beneficial to us, all worthy of himself, and all subjects
for praise. Memory is very treacherous about the best things; by a strange
perversity, engendered by the fall, it treasures up the refuse of the past and permits
priceless treasures to lie neglected, it is tenacious of grievances and holds benefits all
too loosely. It needs spurring to its duty, though that duty ought to be its delight.
Observe that he calls all that is within him to remember all the Lord's benefits. For
our task our energies should be suitably called out. God's all cannot be praised with
less than our all.
Reader, have we not cause enough at this time to bless him who blesses us? Come,
let us read our diaries and see if there be not choice favours recorded there for
which we have rendered no grateful return. Remember how the Persian king, when
he conld not sleep, read the chronicles of the empire, and discovered that one who
had saved his life had never been rewarded. How quickly did he do him honour!
The Lord has saved us with a great salvation, shall we render no recompense? The
name of ingrate is one of the most shameful that a man can wear; surely we cannot
be content to run the risk of such a brand. Let us awake then, and with intense
enthusiasm bless Jehovah.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 2. Bless the Lord, O my soul. David found some dulness and drowsiness; hence
he so often puts the thorn to his breast; hence he so impetuously instigateth his soul,
as one here phraseth it. John Trapp.
Ver. 2. Forget not. This touches the secret spring of so much ingratitude—
forgetfulness, the want of re8collection, or gathering together again of all the varied
threads of mercy. Compare De 6:12; De 8:11, 14. "Si oblivisceris, tacebis" (If thou

30. forgettest, thou wilt be silent). J. J. S. Perowne.
Ver. 2. Forget not all his benefits. That is, forget not any of his benefits, as the form
of speech in the original doth import. David Dickson.
Ver. 2. Benefits. The word rendered "benefits" —lwmg gemul, means properly an
act, work, doing, whether good or evil, Psalms 137:8; and then, desert, or what a
man deserves for his act; recompense. It is rendered deserving in Jude 9:16; benefit,
as here, in 2 Chronicles 32:25; desert, Psalms 28:4; reward, Psalms 94:2, Isaiah 3:11,
Obadiah 1:15; recompense, Proverbs 12:14 Isa 35:4 59:18 66:6 Jeremiah 51:6 La
3:64, Joel 3:4; Joel 3:7. The proper reference here is to the Divine dealings, to what
God had done, as a reason for blessing his name. His dealings with the Psalmist had
been such as to call for praise and gratitude. What those dealings particularly were
he specifies in the following verses. Albert Barnes.
WHEDO, "2. Forget not all his benefits—A commandment of the law,
Deuteronomy 6:12; Deuteronomy 8:11814; (compare, also, Deuteronomy 32:15,) and
a first duty of the creature. “He that has been blessed, and refuses to bless, has sunk
from the state of a man to that of a beast.”— Hengstenberg.
All—That is, any; the same word as in Psalms 147:20
3 who forgives all your sins
and heals all your diseases,
BARES, "Who forgiveth all thine iniquities -Pardoning all thy sins. That is, It 
is a characteristic of God to pardon sin, and I have evidence that he has done it in my 
own case, and this is a ground for praise. It is observable that this is the first thing in 
view of the psalmist - the first of the “benefits” which he had received from God, or the 
first thing in importance among his acts or his dealings, which called for praise. Properly 
considered, this is the first thing which calls for praise. That God is a merciful God - that 
he has declared his willingness to pardon sin - that he has devised and revealed a way by 
which this can be done, and that he has actually done it in our own case, is the most 
important matter for which we should praise him. When we understand all the things 
which most affect our welfare, and which enter most deeply into our happiness here and 
hereafter, we shall find that this is a blessing compared with which all other favors are 
comparative trifles.
Who healeth all thy diseases -Perhaps, in the case of the psalmist, referring to 
some particular instance in which he had been recovered from dangerous sickness. The 
word rendered “diseases” -
םיאולחת  tachălû'iym- occurs only in the plural form. It is 

31. translated “sicknesses,” in Deu_29:22; “diseases,” as here, in 2Ch_21:19; “them that are 
sick,” in Jer_14:18; and “grievous (deaths)” in Jer_16:4. It does not elsewhere occur. It 
is applicable to all forms of sickness; or in this place it may refer to some particular 
diseases with which David had been afflicted. We have several allusions in the Psalms to 
times when the authors of the psalms were afflicted with sickness. So in the Psalms of 
David. Compare Psa_6:2; Psa_38:7; Psa_41:8. The thought here is, that it is a proper 
ground of praise to God that he has the power of healing disease. All instances of 
restoration to health are illustrations of this, for whatever may be the skill of physicians, 
or the wise adaptation of means, healing virtue comes from God alone.
CLARKE, "Who forgiveth -The benefits are the following,
1. Forgiveness of sin.
2. Restoration of health: “Who healeth all thy diseases.”
GILL, "Who forgiveth all thine iniquities,.... The psalmist explains here what he 
means by benefits, and gives a particular enumeration of them; and begins with the 
blessing of pardon, which is a special and peculiar benefit; it is according to the riches of 
divine grace, and the multitude of tender mercies; without which all outward blessings 
signify nothing; and, without a sense of this, a man is not in a suitable and proper frame 
to bless the Lord; and this being the first benefit a soul sensible of sin, its guilt and is 
concerned for, and seeks after; so enjoying it, it is the first he is thankful for: this is 
rightly ascribed to God; for none can forgive sins but he; and what he forgives are not 
mere infirmities, peccadillos, the lesser sins of life; but "iniquities", grosser sins, 
unrighteousnesses, impieties, the most enormous crimes, sins of a crimson and scarlet 
die; yea, "all" of them, though they are many, more than the hairs of a man's head; he 
abundantly pardons, multiplies pardons, as sins are multiplied, and leaves none 
unforgiven; original sin, actual sins, sins of heart, lip, and life, of omission and 
commission, all are forgiven for Christ's sake: and the special mercy is when a man has 
an application of this to himself, and can say to his soul, as David to his, God has 
forgiven "thine" iniquities; for though it may be observed with pleasure, and it is an 
encouragement to hope in the Lord, that he is a forgiving God, and has forgiven others, 
yet what would this avail a man, if his sins should not be forgiven? the sweetness of the 
blessing lies in its being brought home to a man's own soul: and it may be further 
observed, that this is a continued act; it is not said who has forgiven, and will forgive, 
though both are true; but "forgiveth", continues to forgive; for as there is a continual 
virtue in the sacrifice of the Lamb of God to take away the sin of the world, and in his 
blood to cleanse from all sin, so there is a continual flow of pardoning grace in the heart 
of God, which is afresh applied to the consciences of his people by his Spirit; and this is a 
blessing to be thankful for: 
who healeth all thy diseases; not bodily ones, though the Lord is the physician of the 
bodies as well as of the souls of men, and sometimes heals the diseases of soul and body 
at once, as in the case of the paralytic man in the Gospel; but spiritual diseases, or soul 
maladies, are here meant; the same with "iniquities" in the preceding clause: sin is a 
natural, hereditary, epidemical, nauseous, and mortal disease; and there are many of 
them, a complication of them, in men, which God only can cure; and he heals them by 
his word, by means of his Gospel, preaching peace, pardon, and righteousness by Christ; 

32. by the blood, wounds, and stripes of his Son; by the application of pardoning grace and 
mercy; for healing diseases, and forgiving iniquities, are one and the same thing; see 
Isa_33:24, and this the Lord does freely, fully, and infallibly, and for which thanks are 
due unto him; and it would be very ungrateful, and justly resented, should they not be 
HERY1038105, " How he furnishes himself with abundant matter for praise, and 
that which is very affecting: “Come, my soul, consider what God has done for thee.” 1. 
“He has pardoned thy sins (
Psa_103:3); he has forgiven, and does forgive, all thy 
iniquities.” This is mentioned first because by the pardon of sin that is taken away which 
kept good things from us, and we are restored to the favour of God, which bestows good 
things on us. Think what the provocation was; it was iniquity, and yet pardoned; how 
many the provocations were, and yet all pardoned. He has forgiven all our trespasses. It 
is a continued act; he is still forgiving, as we are still sinning and repenting. 2. “He has 
cured thy sickness.” The corruption of nature is the sickness of the soul; it is its disorder, 
and threatens its death. This is cured in sanctification; when sin is mortified, the disease 
is healed; though complicated, it is all healed. Our crimes were capital, but God saves 
our lives by pardoning them; our diseases were mortal, but God saves our lives by 
healing them. These two go together; for, as for God, his work is perfect and not done by 
halves; if God take away the guilt of sin by pardoning mercy, he will break the power of it 
by renewing grace. Where Christ is made righteousness to any soul he is made 
sanctification, 1Co_1:30. 3. “He has rescued thee from danger.” A man may be in peril of 
life, not only by his crimes, or his diseases, but by the power of his enemies; and 
therefore here also we experience the divine goodness: Who redeemed thy life from 
destruction (Psa_103:4), from the destroyer, from hell (so the Chaldee), from the second 
death. The redemption of the soul is precious; we cannot compass it, and therefore are 
the more indebted to divine grace that has wrought it out, to him who has obtained 
eternal redemption for us. See Job_33:24, Job_33:28. 4. “He has not only saved thee 
from death and ruin, but has made thee truly and completely happy, with honour, 
pleasure, and long life.” (1.) “He has given thee true honour and great honour, no less 
than a crown: He crowns thee with his lovingkindness and tender mercies;” and what 
greater dignity is a poor soul capable of than to be advanced into the love and favour of 
God? This honour have all his saints. What is the crown of glory but God's favour? (2.) 
“He has given thee true pleasure: He satisfies thy mouth with good things” (Psa_103:5); 
it is only the favour and grace of God that can give satisfaction to a soul, can suit its 
capacities, supply its needs, and answer to its desires. Nothing but divine wisdom can 
undertake to fill its treasures (Pro_8:21); other things will surfeit, but not satiate,Ecc_
6:7; Isa_55:2. (3.) “He has given thee a prospect and pledge of long life: Thy youth is 
renewed like the eagle's.” The eagle is long-lived, and, as naturalists say, when she is 
nearly 100 years old, casts all her feathers (as indeed she changes them in a great 
measure every year at moulting time), and fresh ones come, so that she becomes young 
again. When God, by the graces and comforts of his Spirit, recovers his people from their 
decays, and fills them with new life and joy, which is to them an earnest of eternal life 
and joy, then they may be said to return to the days of their youth,Job_33:25.
JAMISO, "diseases— as penal inflictions (Deu_29:22; 2Ch_21:19).
SBC, "I. He "forgiveth all thine iniquities." Thine iniquities are in-equities. There is 
nothing just or right in thee. He forgiveth thee thine evil nature, and He forgiveth all its 
evil fruit. And His forgiveness, like His power, fulfils itself in works.

33. II. He "healeth all thy diseases." Corruption and disease have a spiritual origin. The 
Divine art of healing therefore lies in the forgiveness of sin. Remove the in-equities of 
the soul, and universal healing comes in. Christ healeth all thy diseases by forgiving all 
thine iniquities.
III. He "redeemeth thy life from destruction." As righteousness, peace, and eternal life 
are an indissoluble unity, so are iniquity, misery, and destruction. Therefore He who 
forgiveth our iniquities redeems our life from destruction. The removal of all in-equity 
from our spiritual nature is not only the removal of all disease, but of the ground of 
disease; and the removal of all disease and of the ground of disease is redemption from 
death.
IV. "He crowneth thee with lovingkindness and tender mercies." The Lord our God is 
more than a Redeemer. He does not pardon His criminals and then dismiss them. He 
pardons them and receives them into His house; He makes them all children: and all His 
children are His heirs, and all His heirs are princes, and all His princes are crowned.
V. "He satisfieth thy mouth with good things." All the capacities of the immortal nature 
shall be filled, and the fulness shall be a fulness of good. "For since the beginning of the 
world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, 
beside Thee, what He hath prepared for him that waiteth for Him."
VI. And then the crown of crowns. His youth is renewed like the eagle’s, not once 
renewed, to sink again into the frailty and dulness of age, but ever and evermore 
renewed, by the ceaseless communication of life from the source of life. Eternal life will 
be nothing less than joyous progression towards the perfection of youth.
J. Pulsford, Quiet Hours, p. 231.
CALVI, "3.Who forgiveth all thy iniquities He now enumerates the different kinds
of the divine benefits, in considering which he has told us that we are too forgetful
and slothful. It is not without cause that he begins with God’s pardoning mercy, for
reconciliation with him is the fountain from which all other blessings flow. God’s
goodness extends even to the ungodly; but they are, notwithstanding, so far from
having the enjoyment of it, that they do not even taste it. The first then of all the
blessings of which we have the true and substantial enjoyment, is that which consists
in God’s freely pardoning and blotting out our sins, and receiving us into his favor.
Yea, rather the forgiveness of sins, since it is accompanied with our restoration to
the favor of God, also sanctifies whatever good things he bestows upon us, that they
may contribute to our welfare. The second clause is; either a repetition of the same
sentiment, or else it opens up a wider view of it; for the consequence of free
forgiveness is, that God governs us by his Spirit, mortifies the lusts of our flesh,
cleanses us from our corruptions, and restores us to the healthy condition of a godly
and an upright life. These who understand the words, who healeth all thy diseases,
as referring to the diseases of the body, and as implying that God, when he has
forgiven our sins, also delivers us from bodily maladies, seem to put upon them a
meaning too restricted. I have no doubt that the medicine spoken of has a respect to
the blotting out of guilt; and, secondly, to the curing us of the corruptions inherent
in our nature, which is effected by the Spirit of regeneration; and if any one will add
as a third particular included, that God being once pacified towards us, also remits
the punishment which we deserve, I will not object. Let us learn from this passage

34. that, until the heavenly Physician succor us, we nourish within us, not only many
diseases, but even many deaths.
SPURGEO, "Ver. 3. Who forgiveth all thine iniquities. Here David begins his list
of blessings received, which he rehearses as themes and arguments for praise. He
selects a few of the choicest pearls from the casket of divine love, threads them on
the string of memory, and hangs them about the neck of gratitude. Pardoned sin is,
in our experience, one of the choicest boons of grace, one of the earliest gifts of
mercy, — in fact, the needful preparation for enjoying all that follows it. Till
iniquity is forgiven, healing, redemption, and satisfaction are unknown blessings.
Forgiveness is first in the order of our spiritual experience, and in some respects
first in value. The pardon granted is a present one—forgiveth;it is continual, for he
still forgiveth;it is divine, for God gives it; it is far reaching, for it removes all our
sins; it takes in omissions as well as commissions, for both these are in8equities;and
it is most effectual, for it is as real as the healing, and the rest of the mercies with
which it is placed.
Who healeth all thy diseases. When the cause is gone, namely, iniquity, the effect
ceases. Sicknesses of body and soul came into the world by sin, and as sin is
eradicated, diseases bodily, mental, and spiritual will vanish, till "the inhabitant
shall no more say, I am sick." Many8sided is the character of our heavenly Father,
for, having forgiven as a judge, he then cures as a physician. He is all things to us, as
our needs call for him, and our infirmities do but reveal him in new characters.
"In him is only good,
In me is only ill,
My ill but draws his goodness forth,
And me he loveth still."
God gives efficacy to medicine for the body, and his grace sanctifies the soul.
Spiritually we are daily under his care, and he visits us, as the surgeon does his
patient; healing still (for that is the exact word) each malady as it arises. o disease
of our soul baffles his skill, he goes on healing all, and he will do so till the last trace
of taint has gone from our nature. The two alls of this verse are further reasons for
all that is within us praising the Lord.
The two blessings of this verse the Psalmist was personally enjoying, he sang not of
others but of himself, or rather of his Lord, who was daily forgiving and healing
him. He must have known that it was so, or he could not have sung of it. He had no
doubt about it, he felt in his soul that it was so, and, therefore, he bade his pardoned
and restored soul bless the Lord with all its might.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 3. Who forgiveth all thine iniquities. Thine iniquities are more than can be
numbered; and they are an intolerable burden, so that thy soul under them "can in
no wise lift up herself." He forgiveth them all. He relieveth thee of all. He taketh the
dreadful burden from thy back, the galling yoke from thy neck, and makes thee
free... Thine iniquities are in8equities. There is nothing just or right in thee. Thy
very nature is an inequity bringing forth nothing but in8equities. Inequities towards
thy God, in8equities towards thy neighbour, and in8equities towards thyself, make
up the whole of thy life. Thou art a bad tree, and a bad tree cannot bring forth good
fruit. John Pulsford, in. "Quiet Hours, "1857.

35. Ver. 3. All thine iniqities. In this lovely and well8known Psalm, we have great fulness
of expression, in reference to the vital subject of redemption.
Who forgiveth all thine iniquities. It is not "some" or "many of thine iniquities."
This would never do. If so much as the very smallest iniquity, in thought, word, or
act, were left unforgiven, we should be just as badly off, just as far from God, just as
unfit for heaven, just as exposed to hell, as though the whole weight of our sins were
yet upon us. Let the reader ponder this deeply. It does not say, "Who forgiveth thine
iniquities previous to conversion." There is no such notion as this in Scripture.
When God forgives, he forgives like himself. The source, the channel, the power,
and the standard of forgiveness are all divine. When God cancels a man's sins, he
does so according to the measure in which Christ bore those sins. ow, Christ not
only bore some or many of the believer's sins, he bore them "all, "and, therefore,
God forgives "all." God's forgiveness stretches to the length of Christ's atonement;
and Christ's atonement stretches to the length of every one of the believer's sins,
past, present, and future. "The blood of Jesus Christ his Son cleanseth us from all
sin." 1 John 1:9. "Things ew and Old, "1858.
Ver. 3. Who healeth all thy diseases. In one of the prisons of a certain country, was a
man who had committed high treason: for this crime he was in due time tried, and,
being found guilty, was condemned to die. But more than this; he was afflicted with
an inward disease, which generally proves mortal. ow we may truly say, that this
man is doubly dead; that his life is forfeited twice over: the laws of his country have
pronounced him guilty of death, and therefore his life is forfeited once to the laws of
his country, and, if he had not died in this way, he must die of his disease; he is,
therefore, "twice dead." ow suppose that the sovereign of that country had made
up his mind to wish to save that prisoner's life, could he save it? He could indeed
take off the penalty of the law; he could give him a free pardon, and so restore the
life, as sure as it is forfeited by the just sentence of the law; but, unless he could also
send a physician, who could cure the man of his disease, he would die by that, and
his pardon would only lengthen out for a few weeks or months a miserable
existence. And if this disease were not only a mortal disease, but an infectious one,
likely to spread itself by the breath of the patient, and a contagious one, likely to
spread by the touch of the patient's body or clothes, then it would be dangerous to
others to come near that man; and unless he were cured, and thoroughly and
entirely cured, the man, though pardoned, would still be a fit inmate only for the
pest8house, and could not be received into the houses of the healthy. You have seen
such a case as this, brethren; you are at this very moment, perhaps, sitting close by a
person in this case yes, and perhaps you are in this very case yourself! Perhaps, do I
say? I should say, you ARE in this very case, unless you are really and truly a
Christian, a believer in Christ Jesus. W. Weldon Champneys, 1842.
Ver. 3. All thy diseases. The body experienceth the melancholy consequences of
Adam's offence, and is subject to many infirmities; but the soul is subject to as
many. What is pride, but lunacy; what is anger, but a fever; what is avarice, but a
dropsy; what is lust, but a leprosy; what is sloth, but a dead palsy? Perhaps there
are spiritual maladies similar to all corporeal ones. George Horne.
Ver. 3. All thy diseases. O my soul, consider the multitude of infirmities, to which
thou art subject; thou hast many suggestions of the flesh; and thou art apt to yield
unto them, and strivest not against them by earnest prayer and holy meditations;

36. this is an infirmity. In thy prayers to God, thy thoughts are often wandering, and
thou thinkest of other matters, far unworthy of that great Majesty to whom thou
prayest: or if not so, yet thou art quickly weary, thy spirits are drowsy in it, and
thou hadst rather be doing of something else; this is an infirmity. And indeed thou
hast infirmities in all thy senses. In thy seeing, thou canst see a mote in thy brother's
eye, and canst not see a beam in thine own eye. In thy smelling, thou thinkest suavis
odor lucri ex re qualibet, that the savour of gain is sweet, from whence soever it rise.
In thy hearing, thou art gladder to hear the profane and idle discourses, than such
as be serious and holy; these are thy infirmities: and, O my soul, if I should cut thee
up into as many parts as an anatomist, and examine the infirmities of every part,
should I not have cause, just cause, to cry out with Saint Paul, O wretch that I am,
who shall deliver me from this body of sin? Who shall heal me of all these
infirmities? for whether we call them sins, and then God forgives them; or call them
infirmities, and then he heals them; they are to us, all one benefit; in God, all one
kindness; that as either of them is well worth remembering; so for both of them, we
have just cause to bless him and to praise his name. Sir Richard Baker.
Ver. 3. All thy diseases. Our understandings are so bad that they understand not
their own badness; our wills, which are the queens of our souls, become the vassals
of sin; our memory, like jet, good only to draw straws and treasure up trifles of no
moment; our consciences, through errors in our own understanding, sometimes
accusing us when we are innocent, sometimes acquitting us when we are guilty; our
affections all disaffected and out of order. Must not that needs be a monstrous face,
wherein the blueness which should be in the veins is in the lips, the redness which
should be in the cheeks, in the nose; the hair that should grow on the head, on the
face? and must not our souls needs seem ugly in the sight of God, who have grief
growing there where joy should, and joy where grief should? We love what we
should hate and hate where we should love; we fear where no fear is, and fear not
where we ought to fear; and all our affections either mistake their object, or exceed
their due measure. Thomas Fuller.
ELLICOTT, "(3) Forgiveth.—The first “benefit” to one who aims at the higher life
is the knowledge of the Divine readiness to forgive and renew, and this, as Augustine
remarks, implies a quick moral sense: “God’s benefits will not be before our eyes
unless our sins are also before our eyes.”
Diseases.—Here chiefly in a moral sense, as the parallelism “iniquity” shows, even if
the next verse, taken literally, implies an allusion to physical suffering as well.
WHEDO, "3. Who forgiveth—The chief blessing to a guilty soul. But this is not
only an acknowledgment of the uniform readiness of God to forgive, (as Exodus
34:687,) but a special confession of what God had done for him: and the freshness of
David’s joy, and confession of pardon, and his repeated recurrence to the same
thing, (Psalms 103:8; Psalms 103:10; Psalms 103:12,) evidence some recent
remarkable instance of this forgiving grace, which accords well with the date and
authorship assigned in the introduction. Compare Psalms 23, 116. The same applies
to the second clause of the verse. Compare Psalms 38

37. 4 who redeems your life from the pit
and crowns you with love and compassion,
BARES, "Who redeemeth thy life from destruction -That is, who saves it 
from death when exposed to danger, or when attacked by disease. The word 
“destruction” or “corruption” here is equivalent to the grave, since it is there that the 
body returns to corruption. Compare the notes at 
Psa_16:10.
Who crowneth thee -The idea here is not merely that God is the source of these 
blessings, but that there is something of beauty, of dignity, of honor, as in the conferring 
of a crown or garland on anyone. Compare the notes at Psa_65:11.
With loving-kindness and tender mercies -mercy and compassions. God 
showed mercy to him - evinced compassion - and these were so abundant that they 
might be said to be the crown or ornament of his life.
CLARKE, "Who redeemeth -
3. Preservation from destruction. 
לאוגה  haggoel, properly, redemption of life by the 
kinsman; possibly looking forward, in the spirit of prophecy, to him who became 
partaker of our flesh and blood, that he might have the right to redeem our souls from 
death by dying in our stead.
4. Changing and ennobling his state; weaving a crown for him out of loving-kindness 
and tender mercies.
GILL, "Who redeemeth thy life from destruction,.... Not from temporal 
destruction, to which the natural life is subject, through diseases, dangerous 
occurrences, and the malice of enemies; to be delivered from which is a blessing, and for 
which God is to be praised; but from eternal destruction, the destruction of the body and 
soul in hell; and so the Targum, 
"who redeemest thy life from hell;'' 
to which destruction all men are liable through sin; their ways lead unto it, and grace 
only prevents it: the people of God are redeemed from sin, the cause of it; and from the 
curse of the law, in the execution of which it lies; and from Satan, the executor of it; and 

38. all this by Christ, who is the Redeemer appointed and sent, and who being mighty, and 
so equal to the work, has obtained eternal redemption; through which the saints are 
secure from going down to the pit of destruction, or from wrath to come; and this is a 
blessing they can never be enough thankful for; see Luk_1:68, 
who crowneth thee with lovingkindness and tender me rcies; with all other 
blessings which flow from the lovingkindness and tender mercy of God, even all the 
blessings of the everlasting covenant, the sure mercies of David; all the spiritual 
blessings with which the saints are blessed in Christ, the grace given them in him, and 
the mercy kept with him for evermore; all things pertaining to life and godliness given in 
regeneration; the fruits of great love and abundant mercy, with all the other supplies of 
grace between that and eternal glory: "crowning" with these denotes an application and 
enjoyment of them, the great plenty and abundance of them, a being surrounded and 
loaded with them; as also the honour that goes along with them, which makes those that 
have them great and glorious, rich and honourable; as well as preservation and 
protection by them; these encompassing about as a crown the head, and as a shield the 
body; see Psa_5:12, where the same word is used as here.
JAMISO, "redeemeth— Cost is implied.
destruction— literally, “pit of corruption” (Psa_16:10).
crowneth— or, “adorneth” (Psa_65:11).
tender mercies— compassions (compare Psa_25:6; Psa_40:11).
CALVI, "4Who redeemeth thy life from the grave The Psalmist expresses more
plainly what our condition is previous to God’s curing our maladies — that we are
dead and adjudged to the grave. The consideration that the mercy of God delivers
us from death and destruction ought, therefore, to lead us to prize it the more
highly. If the resurrection of the soul from the grave is the first step of spiritual life,
what room for self8gloriation is left to man? The prophet next teaches us that the
incomparable grace of God shines forth in the very commencement of our salvation,
as well as in its whole progress; and the more to enhance the commendation of this
grace, he adds the word compassions in the plural number. He asserts that we are
surrounded with them; as if he had said, Before, behind, on all sides, above and
beneath, the grace of God presents itself to us in immeasurable abundance; so that
there is no place devoid of it. The same truth he afterwards amplifies in these words,
thy mouth is satisfied, by which metaphor he alludes to the free indulgence of the
palate, to which we surrender ourselves when we have a well8furnished table; for
those who have scanty fare dare scarcely eat till txv;oyUvoxyNnoCyqfCnfvcuoEr(’=o,6qo
that he approves of gluttony in greedily devouring God’s benefits, as men give loose
reins to intemperance whenever they have great abundance; but he borrowed this
phraseology from the common custom of men, to teach us that whatever good things
our hearts can wish flow to us from God’s bounty, even to perfect satisfaction.
Those who take the Hebrew word ידע, adi, for ornament, (166) mar the passage by a
mere conceit of their own; and I am surprised how so groundless an imagination
should have come into their minds, unless it may be accounted for from the
circumstance that it is usual for men of a prying or inquisitive turn of mind, when

39. they would show their ingenuity, to bring forward mere puerilities. The Psalmist
next adds, that God was constantly infusing into him new vigor, so that his strength
continued unimpaired, even as the Prophet Isaiah, (Isaiah 65:20) in discoursing on
the restoration of the Church, says that a man of a hundred years old shall be like a
child. By this mode of expression, he intimates that God, along with a very abundant
supply of all good things, communicates to him also inward rigor, that he may enjoy
them; and thus his strength was as it were continually renewed. From the
comparison of the eagle, the Jews have taken occasion to invent, for the purpose of
explanation, a fabulous story. Although they know not even the first elements of any
science, yet so presumptuous are they, that whatever may be the matter treated of,
they never hesitate to attempt to explain it, and whenever they meet with any thing
which they do not understand, there is no figment so foolish that they do not bring
forward, as if it were an oracle of God. Thus, for expounding the present passage,
they give out that eagles, every tenth year, ascend to the elemental fire, that their
feathers may be burnt, (167) and that then they plunge themselves into the sea, and
immediately new feathers grow upon them. But we may easily gather the simple
meaning of the Prophet from the nature of the eagle, as described by philosophers,
and which is well8known from observation. That bird continues fresh and vigorous,
even to extreme old age, unenfeebled by years, and exempt from disease, until it
finally dies of hunger. That it is long8lived is certain; but at last, its beak or bill
grows so great that it cannot any longer take food, and, consequently, is forced to
suck blood, or to nourish itself by drinking. Hence the ancient proverb in reference
to old men who are addicted to drinking, The eagle’s old age; for necessity then
constrains eagles to drink much. But as drink alone is insufficient to maintain life,
they die rather through hunger, than fail by the natural decay of strength. (168)
ow we perceive, without the help of any invented story, the genuine meaning of the
Prophet to be, that as eagles always retain their rigor, and even in their old age are
still youthful, so the godly are sustained by a secret influence derived from God, by
which they continue in the possession of unimpaired strength. They are not always,
it is true, full of bodily vigor while in this world, but rather painfully drag on their
lives in continual weakness; still what is here said applies to them in a certain sense.
This unquestionably is common to all in general, that they have been brought out of
the grave, and have experienced God to be bountiful to them in innumerable ways.
Were each of them duly to reflect how much he is indebted to God, he would say
with good reason that his mouth is filled with good things; just as David, in Psalms
40:5, and Psalms 139:18, confesses that he was unable to reckon up the Divine
benefits, because “they are more in number than the sands of the sea.” Did not our
own perverseness blind our understandings, we would see that, even in famine, we
are furnished with food in such a manner, as that God shows us the manifold riches
of his goodness. With regard to the renovation of our strength, the meaning is, that
since, when our outward man decays, we are renewed to a better life, we have no
reason to be troubled at the giving way of our strength, especially when he sustains
us by his Spirit under the weakness and languishing of our mortal frames.
“They that wait upon the Lord shall renew their strength;
they shall mount up with wings as eagles.”
Isaiah 40:31

40. The eagle seems to have borrowed its Hebrew name רשנ, nesher, from the shedding
of its plumage. Its root is the Chaldee verb רשנ, nashar, decidit, defluxit ,he fell, he
shed “The name agrees with רוש, to look at, ” says Bythner, “because the eagle can
look at the sun with a straight and steady gaze; also with רשי, to be straight, because
it flies in a straight course.”
SPURGEO, "Ver. 4. Who redeemeth thy life from destruction. By purchase and
by power the Lord redeems us from the spiritual death into which we had fallen,
and from the eternal death which would have been its consequence. Had not the
death penalty of sin been removed, our forgiveness and healing would have been
incomplete portions of salvation, fragments only, and but of small value, but the
removal of the guilt and power of sin is fitly attended by the reversal of the sentence
of death which had been passed upon us. Glory be to our great Substitute, who
delivered us from going down into the pit, by giving himself to be our ransom.
Redemption will ever constitute one of the sweetest notes in the believer's grateful
song.
Who crowneth thee with loving kindness and tender mercies. Our Lord does
nothing by halves, he will not stay his hand till he has gone to the uttermost with his
people. Cleansing, healing, redemption, are not enough, he must needs make them
kings and crown them, and the crown must be far more precious than if it were
made of corruptible things, such as silver and gold; it is studded with gems of grace
and lined with the velvet of lovingkindness; it is decked with the jewels of mercy,
but made soft for the head to wear by a lining of tenderness. Who is like unto thee,
O Lord! God himself crowns the princes of his family, for their best things come
from him directly and distinctly; they do not earn the crown, for it is of mercy not of
merit; they feel their own unworthiness of it, therefore he deals with tenderness;but
lie is resolved to bless them, and, therefore, he is ever crowning them, always
surrounding their brows with coronets of mercy and compassion. He always crowns
the edifice which he commences, and where he gives pardon he gives acceptance too.
"Since thou wast precious in my sight thou hast been honourable, and I have loved
thee." Our sin deprived us of all our honours, a bill of attainder was issued against
us as traitors; but he who removed the sentence of death by redeeming us from
destruction, restores to us more than all our former honours by crowning us anew.
Shall God crown us and shall not we crown him? Up, my soul, and cast thy crown at
his feet, and in lowliest reverence worship him, who has so greatly exalted thee, as to
lift thee from the dunghill and set thee among princes.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 4. Who redeemeth thy life from destruction. From his earliest days the Psalmist
was the child of Providence. Many were the hairbreadth escapes and the wonderful
deliverances, which he experienced. Dangers of various kinds presented themselves
as his years advanced. The jaw of the lion, and the paw of the bear, at various times
threatened to terminate his existence, and at others the ruthless hand of man. The
same God who delivered him from the sword of Goliath, rescued his life from the
javelin of Saul. The Almighty Friend who had covered his head in the day of battle,
delivered him, at one moment, from the lords of the Philistines, saved him at
another out of the hands of the men of Keilah; and again preserved to him his life

41. and throne from the unnatural rebellion of his own son. Well, therefore, might the
Psalmist stir up his soul, and all that was within him, to bless the Lord with most
fervent gratitude, who, by so many signal deliverances, had "redeemed his life from
destruction." John Stevenson.
Ver. 4. Who redeemeth. Preservation from destruction, lawgh haggoel, properly,
redemption of life by the kinsman;possibly looking forward, in the spirit of
prophecy, to him who became partaker of our flesh and blood, that he might have
the right to redeem our souls from death by dying in our stead. Adam Clarke.
Ver. 4. From the pit, including death, the grave, Hades. The Targum renders "from
Gehenna." J. J. S. Perowne.
Ver. 4. Tender mercies. I do not know that I can do better than tell you a little
incident that took place in my native town of Stirling. Workmen were blasting the
castle rock, near where it abuts upon a walk that lies open to the street. The train
was laid and lit, and an explosion was momentarily expected. Suddenly trotting
round the great wall of the cliff, came a little child going straight to where the match
burned. The men shouted—(it was mercy) —and by their very terror in shouting,
alarmed and bewildered the poor little thing. By this time the mother also had come
round: in a moment saw the danger; opened wide her arms, and cried from her very
heart, "Come to me, my darling, "—(that was tender mercy) —and instantly,
with eager pattering feet, and little arms opened to her arms, and tear8filled eyes
answering to her eyes—the little thing ran back and away, and stopped not until
she was clasped in her mother's bosom—wealth of sunny hair loosened on it, and
lips coral red pressed to mother's pallid lip of fear—as the motherly heart gave
way to tears, in the thought of so imperilled an escape: for it was barely by a second,
as the roar of the shattered rock told. Alexander B. Grosart, in "The Pastor and
Helper of Joy, "1865.
BESO, "Verse 485
Psalms 103:485. Who redeemeth thy life from destruction — Both temporal and
eternal; from deadly dangers and miseries. Who crowneth thee with lovingkindness
— That is, encompasseth and adorneth thee therewith, as with a crown. Who
satisfieth thy mouth with good things — Satisfieth all thy just desires and
necessities. So that thy youth is renewed like the eagle’s — That is, as some interpret
the words, As the eagle appears to renew her youth with her plumage, when she
casts off all her old feathers, and gets new ones, whereby she seems to grow young
again. But, as this is common to all birds, it is hardly to be supposed that the
psalmist would have alluded to it here as if it were peculiar to the eagle. This
circumstance, however, is most observable in hawks, vultures, and especially in
eagles, which, when they are near a hundred years old, cast their feathers and
become bald, like young ones, and then new feathers sprout out. But the psalmist
seems chiefly to refer to the long lives of eagles, and their great strength and vigour
at a very advanced age. Hence the old age of an eagle is used proverbially for a lively
and vigorous old age.

42. 5 who satisfies your desires with good things
so that your youth is renewed like the eagle’s.
BARES, "Who satisfieth thy mouth with good things -The word translated 
“thy mouth” here is rendered in the Chaldee “thy age;” in the Arabic, the Septuagint, and 
the Latin Vulgate, “thy desire;” in the Syriac, “thy body;” DeWette renders it, “thy age.” 
So also Tholuck. The Hebrew word -
ידע  ‛ădı^y- is rendered “ornaments” in Exo_33:4-6; 
2Sa_1:24; Isa_49:18; Jer_2:32; Jer_4:30; Eze_7:20; Eze_16:11, Eze_16:17(margin,); 
Eze_23:40; and “mouth” in Psa_32:9, as here. These are the only places in which it 
occurs. Gesenius renders it here “age,” and supposes that it stands in contrast with the 
word “youth” in the other part of the verse. The connection would seem to demand this, 
though it is difficult to make it out from any usage of the Hebrew word. Professor 
Alexander renders it “thy soul” - from the supposition that the Hebrew word “ornament” 
is used as if in reference to the idea that the “soul” is the chief glory or ornament of man. 
This seems, however, to be a very forced explanation. I confess myself unable to 
determine the meaning.
So that thy youth is renewed like the eagle’s -Compare Isa_40:31. The allusion, 
to which there is supposed to be a reference here, is explained in the notes at that 
passage. Whatever may be true in regard to the supposed fact pertaining to the eagle, 
about its renewing its strength and vigor in old age, the meaning here is simply that the 
strength of the psalmist in old age became like the strength of the eagle. Sustained by the 
bounty of God in his old age he became, as it were, young again.
CLARKE, "Who satisfieth thy mouth -
5. For continual communications of spiritual and temporal good; so that the vigor of 
his mind was constantly supported and increased.
Thy youth is renewed like the eagle’s -There is such a vast variety of the eagle, 
or genus Falco, that it is not easy to determine which is meant here.
The Hebrew 
רשנ  neser is a general name for such as were known in the land of Judea; 
which were probably such as belong to the genus Aquila, comprehending forty-one 
species and seven varieties.
There are as many legends of the eagle among the ancient writers, as there are of some 
saints in the calendar; and all equally true. Even among modern divines, Bible 
Dictionary men, and such like, the most ridiculous tales concerning this bird continue to 
be propagated; and no small portion of them have been crowded into comments on this 
very verse. One specimen my old Psalter affords, which, for its curiosity, I shall lay 
before the reader: -

43. Trans. Newed sal be als of aeren thi youthed.
Par - The arne when he is greved with grete elde, his neb waxis so gretely, that he may 
nogt open his mouth and take mete: bot then he smytes his neb to the stane, and has 
away the solgh, and than he gaes til mete, and be commes yong a gayne. Swa Criste duse 
a way fra us oure elde of syn and mortalite, that settes us to ete oure brede in hevene, 
and newes us in hym.
The plain English of all this is: -
“When the arne [eagle, from the Anglo-Saxon a word which Dr. Jamieson has not 
entered in his dictionary] is oppressed with old age, his bill grows so much that he 
cannot open his mouth in order to take meat. He then smites his bill against a stone, and 
breaks off the slough - the excrescence that prevented him from eating; and then he goes 
to his ordinary food, and becomes young again. So Christ takes away from us our old age 
of sin and death, and gives us to eat of that bread which comes down from heaven: and 
thus gives us a new life in himself.”
I believe the meaning of the psalmist is much more simple: he refers to the moulting 
of birds, which, in most, takes place annually, in which they cast their old feathers and 
get a new plumage. To express this, he might as well have chosen any bird, as this is 
common to all the feathered race; but he chose the king of the birds, because of his bulk, 
his strength, and vivacity.
The long life of the eagle might have induced the psalmist to give it the preference. An 
eagle was nine years in the possession of Owen Holland, Esq., of Conway, in Wales, and 
had lived thirty-two years in the possession of the gentleman who made it a present to 
him: but of its previous age, for it came from Ireland, we are not informed. Keysler 
relates that an eagle died at Vienna, after a confinement of one hundred and four years!
The eagle can subsist a long time without food. That first mentioned above, through 
the neglect of a servant, was twenty-one days without food, and yet survived this long 
fast.
The meaning and moral of the psalmist are not difficult of comprehension. The 
Israelites, when redeemed from their captivity, should be so blessed by their God that 
they should reacquire their political strength and vigor; and should be so quickened by 
the Divine Spirit, that old things should be passed away, and all things become new.
GILL, "Who satisfieth thy mouth with good things,.... With the good things in 
the heart of God, with his favour and lovingkindness, as with marrow and fatness; with 
the good things in the hands of Christ, with the fulness of grace in him, with pardon, 
righteousness, and salvation by him; with the good things of the Spirit of God, his gifts 
and graces; and with the provisions of the Lord's house, the goodness and fatness of it; 
these he shows unto his people, creates hungerings and thirstings in them after them, 
sets their hearts a longing after them, and then fills and satisfies them with them: hence 
the Septuagint, Vulgate Latin, and Arabic versions render it, "who filleth thy desire with 
good things": the word used has sometimes the signification of an ornament; wherefore 
Aben Ezra interprets it of the soul, which is the glory and ornament of the body, and 
renders it, "who satisfieth thy soul with good things"; which is not amiss: "so that thy 
youth is renewed like the eagle's"; not the youth of the body, or the juvenile vigour of it; 
nor the outward prosperity of it; but the youth of grace, or a renewal of spiritual love and 
affection to divine and heavenly persons and things; of holy zeal for God, his ways and 
worship; for Christ, his Gospel, truths, and ordinances; of spiritual joy and comfort, 
strength, liveliness, and activity, as formerly were in the days of espousals, in the youth 

44. of first conversion, or when first made acquainted with the best things; so that though 
the outward man may decay, yet the inward man is renewed day by day: and this is said 
to be "like the eagle's", whose youth and strength are renewed, as some observe (a), by 
dropping their feathers, and having new ones, by feeding upon the blood of slain 
creatures; and whereas, when they are grown old, the upper part of their bill grows over 
the lower part (b), so that they are not able, to eat, but must die through want; Austin (c)
says, that by rubbing it against a rock, it comes to its use of eating, and so recovers its 
strength: but there is no need to have recourse to any of these things; for as the old age 
of au eagle is lively and vigorous, like the youth of another creature; so it is here 
signified, that saints through the grace of God, even in old age, become fat and 
flourishing, and fruitful, and are steadfast and immovable, always abounding in the work 
of the Lord, run and are not weary, walk and faint not, Isa_40:31, all which are 
inestimable mercies, and the Lord is to be praised for them. 
JAMISO, "By God’s provision, the saint retains a youthful vigor like the eagles 
(
Psa_92:14; compare Isa_40:31).
SPURGEO, "Ver. 5. Who satisfieth thy mouth with good things, or rather "filling
Hfqxo"66coqx;oC6-NuSo,6o_yIofCovgvUonfNNvcoq6oCyqfCfaction but a believer, and only
God himself can satisfy even him. Many a worldling is satiated, but not one is
satisfied. God satisfies the very soul of man, his noblest part, his ornament and
glory; and of consequence he satisfies his mouth, however hungry and craving it
might otherwise be. Soul8satisfaction loudly calls for soul8praise, and when the
mouth is filled with good it is bound to speak good of him who filled it. Our good
Lord bestows really good things, not vain toys and idle pleasures; and these he is
always giving, so that from moment to moment he is satisfying our soul with good:
shall we not be still praising him? If we never cease to bless him till he ceases to bless
us, our employment will be eternal.
So that thy youth is renewed like the eagle's. Renewal of strength, amounting to a
grant of a new lease of life, was granted to the Psalmist; he was so restored to his
former self that he grew young again, and looked as vigorous as an eagle, whose eye
can gaze upon the sun, and whose wing can mount above the storm. Our version
refers to the annual moulting of the eagle, after which it looks fresh and young; but
the original does not appear to allude to any such fact of natural history, but simply
to describe the diseased one as so healed and strengthened, that he became as full of
energy as the bird which is strongest of the feathered race, most fearless, most
majestic, and most soaring. He who sat moping with the owl in the last Psalm, here
flies on high with the eagle: the Lord works marvellous changes in us, and we learn
by such experiences to bless his holy name. To grow from a sparrow to an eagle, and
leave the wilderness of the pelican to mount among the stars is enough to make any
man cry, "Bless the Lord, O my soul."
Thus, is the endless chain of grace complete. Sins forgiven, its power subdued, and
its penalty averted, then we are honoured, supplied, and our very nature renovated,
till we are as new8born children in the household of God. O Lord we must bless
thee, and we will; as thou dost withhold nothing from us so we would not keep back
from thy praise one solitary power of our nature, but with all our heart, and soul,

45. and strength praise thy holy name.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 5. Who satisfieth thy mouth. The word rendered "mouth, " is Kyre, which is
rendered ornaments in our version in all other passages—eleven in number—
where it occurs, except here and in Psalms 32:9, where it is rendered "mouth; "and
even there it ought properly be translated ornament, and here the sense seems to be
thy ornament, tbat which is thy glory, thy spirit, Ps 16:9 62:8. It is true that the soul
yvpg is here addressed (Psalms 103:1); but the spirit may be called the ornament or
glory of the soul. Christopher Wordsworth.
Ver. 5. Satisfieth thy mouth. Kimchi understands the phrase as expressing David's
recovery from sickness. In sickness the soul abhorreth bread, and even dainty meat,
Job 33:20. The physician, too, limits the diet of the patient, and prescribes things
which are nauseous to the palate. The commentator, therefore, supposes that David
here describes the blessing of health, by his mouth being filled with good things.
Editorial ote to Calvin in loc.
Ver. 5. Satisfieth. God can so satisfy the soul, that each chink and cranny therein
shall be filled with spiritual joy. Thomas Fuller.
Ver. 5. With good things. Mark, what does the Lord satisfy with? "good things."
ot rich things, not many things, not everything I ask for, but "good things." All my
need fully supplied, and everything "good." Goodness is God expressed. All his
blessings partake of his own nature. They are holy blessings, holy mercies.
Everything that satisfies must have the nature of God in it. othing else will ever
"satisfy." The heart was made for God, and only God can meet it. Frederick
Whitfield, 1874.
Ver. 5. Thy youth is renewed like the eagle's. It is an ancient fable that the eagle is
able to renew his youth when very old, and poetical allusion is made to it in this
Psalm; but this idea is doubtless founded in reality on the great longevity of the
bird, and its power, in common with other birds, of moulting its plumage
periodically, and so increasing its strength and activity. Hugh Mac Millan. {1}
{1} We might have filled much of our space with the fables from the rabbis and the
fathers in reference to eagles; but they are too absurd, and ought never to be
repeated. We hope, therefore, that the reader will excuse if not commend the
omission.
Ver. 5. Thy youth is renewed like the eagle's. —The Scripture knows nothing of the
idea that the eagle when old renews its youth. That there is nothing of this kind
contained in Isaiah 40:31, which is commonly appealed to, but that it is rather the
powerful flight of the eagle that is there referred to, "they mount up on wings like
the eagle, they run and are not weary, "is evident from the parallel, fly, run, march.
E.W. Hengstenberg.
Ver. 5. Thy youth is renewed like the eagle's. Thy activity will renew itself like the
eagle. That is to say, From day to day he will receive and increase his strength and
rigour, so that he may thrive and flourish like the eagle. The comparison with the
eagle is not drawn in point of renovation, but in point of vigour and activity
continually renewing itself; as Isaiah 40:31, says, "They that wait upon the LORD
shall renew their strength, they shall mount up with wings as eagles." Venema.
Ver. 5. Thy youth is renewed like the eagle's. This renovation of his youth may be
understood three ways. First, as to his natural state, or bodily strength. Secondly, as

46. to his civil state, or worldly successes, as to his honour and kingly8renown. Thirdly,
as to his spiritual state, or the heightening of his gifts, graces, and comforts. It is
probable David had found a declension in all these, and at last, through the
goodness of God and his blessing upon him, the renewing of them all from that
oldness to a youthfulness again, like that of eagles. Joseph Garyl.
Ver. 5. Thy youth is renewed like the eagle's. However bold it may sound, we say not
too much when we speak of an eternal youth, as the glorious privilege of the devout
servant of the Lord, but of him alone. All that with reason charms and captivates in
the appearance of youth, is seen in heightened measure where the spiritual life
develops itself undisturbed in fellowship with God. Does the innocence of youth
attract you? In the natural life it is but too frequently a misleading appearance; but
in the life of the soul it returns to a certain extent when the heart is purified through
the power of the Holy Ghost, and the life is renewed in conformity with that of
Christ the Lord. Does the enjoyment of youth surpass in your estimation that of any
other here below? Be it so; yet all too speedily it is driven away by the cares of later
years, whilst enjoyment free from care even in the dark days may dwell in the heart
whereon has descended the peace of God through faith. The strength of youth,
seems it to you desirable? Ah! day by day stamps truth upon the words: "Youth
shall faint and be weary; "but even when the natural strength has already long
attained its zenith, the Christian often feels himself elevated through a power from
on high, which lifts him above physical weakness; and what no strength of sinew or
muscle could accomplish is attained through the power of implicit faith. Yea, even
the beautiful developement which the period of youth shows you, ye would not seek
in vain in that man who, leaning on God's hand, forgetting the things that are
behind, stretches forward from light to light, from strength to strength, from bliss to
bliss. How, finally, can hope, that makes the youthful heart beat high with throbs of
joy, be lacking to him? The fairest part of life the sensual man sees soon behind him,
the spiritual man always in prospect; and like the eagle, this last can often from the
low atmosphere round him soar to the pure, clear ether, whence already from afar
the image, nay, the ineffable reality, shows him a more than earthly joy.
Eternal youth: it may, yet much more than for David, now be the portion of every
Christian, but for these alone. Without faith and hope in the heart, even the bravest
determination to remain young always, or at least as long as possible, must give
away before the first great storm of life. Yet even when faith and hope are not
strangers to us, whence is it that in our spiritual life there is frequently so little of
the "eagle" spoken of here, and so much of the "sparrow alone upon the housetop,
"referred to in Psalms 102:7 Can it be that we allow ourselves too little to be
satisfied with the good things of which David had spoken immediately before; that is
to say, that we live so little on the best things which God has to bestow, — his
word, his Spirit, his grace? Only through these do we attain that lasting second
birth, of which the eagle is the emblem, and an unfading youth of heart the
inestimable fruit. Ye who are young in years, seek this undying youth above all the
joys of early life! Recover it, ye middle8aged, in living fellowship with him who
maketh all things new within! Preserve it, old friends of God and of his Christ, as
your fairest crown here on earth, and the earnest of your bliss in heaven. And thou,
Christian, who sittest down disconsolate, bethink thyself; the eagle lets his wings
hang down, only thereafter to soar with stronger flight! J.J. Van Oosterzee, in "The

47. Year of Salvation, "1874.
ELLICOTT, "(5) Mouth.—On the Hebrew word thus rendered, see Psalms 32:9.
The word there adopted (“trappings,” or “ornaments”) would Commend itself here,
from the evident allusion in the next clause to the moulting of the bird, and its
appearance in new plumage, if the expression “to satisfy ornament with good” were
in any way intelligible. The LXX. and Vulg. have “desire; the Syriac “body;” but
the Chaldee, “age,” which is supported (Gesenius) by the derivation, gives the best
sense:—
Who satisfleth thine age with good, so that
Thy youth renews itself like the eagle.
The eagle’s.—Heb., nesher; properly, the griffon, or great vulture. See Exodus 19:4;
yIco,6qvoq6ol7ycfyxor![u
The rendering of the Prayer Book, “like the eagle’s,” follows the LXX. The idea that
the eagle renewed its youth formed the basis of a Rabbinical story, and no doubt
appears also in the myth of the Phœnix. But the psalmist merely refers to the fresh
and vigorous appearance of the bird with its new plumage.
6 The Lord works righteousness
and justice for all the oppressed.
BARES, "The Lord executeth righteousness and judgment - That is, 
“justice.” He sees that justice is done to the oppressed. He is on their side. His law, his 
commands, his judicial decisions, his providential interpositions, are in their favor. This 
does not mean that it will he done at once; or that there will never be any delay; or that 
they may not suffer even for a long time - for this occurs in fact; but the meaning is, that 
God has their true interest at heart; that at proper times, and whenever and whereever 
there are any dealings of his in the case, his acts are in favor of those that are oppressed; 
and that there will be sooner or later such interpositions in their behalf as shall entirely 
vindicate their cause.
For all that are oppressed -By harsh laws; by unjust governments; by slavery; by 
unrighteous decisions in courts; by the pride and power of wicked people. Compare the 

48. notes at Isa_1:17, notes at Isa_1:23-27.
CLARKE, "The Lord executeth -This shall be done because the Lord will avenge 
his elect who have cried unto him day and night for his deliverance: “He is slow to 
anger;” but he will punish. “He is plenteous in mercy,” and he will save. The persevering 
sinner shall be destroyed; the humble penitent shall be saved.
GILL, "The Lord executeth righteousness and judgment for all that are 
oppressed. Not only for the Israelites oppressed by the Egyptians, though the psalmist 
might have them in his view, by what follows; for whom the Lord did justice, by 
delivering them out of the hands of their oppressors, and by punishing Pharaoh and his 
people, and bringing down judgments upon them, both in Egypt and at the Red sea; but 
for all other oppressed ones in common, the poor, the widow, and the fatherless, who are 
often oppressed by the rich and mighty; the Lord judges their cause, and does them 
right, and frees them from their oppression; and so all good men who are oppressed by 
tyrannical princes and cruel persecutors, and all such whom the man of the earth, the 
man of sin, antichrist, oppresses, 
Psa_10:18and all those who are oppressed by the 
devil, buffeted by Satan, and bore down with his temptations; the Lord rebukes him in 
his own time, and delivers his people out of his hands; which is matter of praise and 
thankfulness: the psalmist, in this verse and the following, passes to the consideration of 
the good things God did for others, in order to keep up a warm sense of divine goodness 
upon his heart.
HERY, "Hitherto the psalmist had only looked back upon his own experiences and 
thence fetched matter for praise; here he looks abroad and takes notice of his favour to 
others also; for in them we should rejoice and give thanks for them, all the saints being 
fed at a common table and sharing in the same blessings.
I. Truly God is good to all (
Psa_103:6): He executes righteousness and judgment, not 
only for his own people, but for all that are oppressed; for even in common providence 
he is the patron of wronged innocency, and, one way or other, will plead the cause of 
those that are injured against their oppressors. It is his honour to humble the proud and 
help the helpless.
II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean 
and upright heart.
JAMISO, "Literally, “righteousness and judgments,” denoting various acts of God’s 
government.
K&D 6810, "His range of vision being widened from himself, the poet now in 
Psa_
103:6describes God's gracious and fatherly conduct towards sinful and perishing men, 
and that as it shines forth from the history of Israel and is known and recognised in the 
light of revelation. What Psa_103:6says is a common-place drawn from the history of 
Israel. םי ִט ָd ְשׁ ִמ is an accusative governed by the ה ֶשּׂע that is to be borrowed out of ה ֵשּׂע(so 
Baer after the Masora). And because Psa_103:6is the result of an historical retrospect 
and survey, ts“h eOo1h in Psa_103:7can affirm that which happened in the past (cf. Psa_

49. 96:6.); for the supposition of Hengstenberg and Hitzig, that Moses here represents 
Israel like Jacob, Isaac, and Josephin other instances, is without example in the whole 
Israelitish literature. It becomes clear from Psa_103:8in what sense the making of His 
ways known is meant. The poet has in his mind Moses' prayer: “make known to me now 
Thy way” (Exo_33:13), which Jahve fulfilled by passing by him as he stood in the cleft of 
the rock and making Himself visible to him as he looked after Him, amidst the 
proclamation of His attributes. The ways of Jahve are therefore in this passage not those 
in which men are to walk in accordance with His precepts (Psa_25:4), but those which 
He Himself follows in the course of His redemptive history (Psa_67:3). The confession 
drawn from Exo_34:6. is become a formula of the Israelitish faith (Psa_86:15; Psa_
145:8; Joe_2:13; Neh_9:17, and frequently). In Psa_103:9. the fourth attribute (ד ֶסֽ ָח־ב ַרְו) 
is made the object of further praise. He is not only long (trD ,” ,v from trD b”g, like ד ֶב ֶR from ד ֵב ָR) 
in anger, i.e., waiting a long time before He lets His anger loose, but when He contends, 
i.e., interposes judicially, this too is not carried to the full extent (Psa_78:38), He is not 
angry for ever (ר ַטָנ, to keep, viz., anger,Amo_1:11; cf. the parallels, both as to matter and 
words, Jer_3:5; Isa_57:16). The procedure of His righteousness is regulated not 
according to our sins, but according to His purpose of mercy. The prefects in Psa_103:10
state that which God has constantly not done, and the futures in Psa_103:9what He 
continually will not do.
CALVI, "6.Jehovah executeth righteousness David having recounted the Divine
benefits bestowed upon himself, now passes from this personal consideration to take
a wider view of the subject. There is, however, no doubt that when he declares God
to be the succorer of the oppressed, he includes himself among the number, for he
had enjoyed the Divine help under many persecutions; and, from his own
experience, he describes the character in which God is accustomed to manifest
himself towards all who are unrighteously afflicted. As the faithful, while in this
world, are always living among wolves, by using the plural number, he celebrates a
variety of deliverances, to teach us that it is God’s ordinary work to succor his
servants whenever he sees them injuriously treated. Hence we are taught to exercise
patience when we find that God takes it upon him to avenge our wrongs, and that he
covers us with the shield of his justice, or defends us with the sword of his judgment,
as often as we are assaulted wrongfully.
SPURGEO, "Ver. 6. The LORD executeth righteousness and judgment for all that
are of oppressed. Our own personal obligations must not absorb our song; we must
also magnify the Lord for his goodness to others. He does not leave the poor and
needy to perish at the hands of their enemies, but interposes on their behalf, for he
is the executor of the poor and the executioner of the cruel. When his people were in
Egypt he heard their groanings and brought them forth, but he overthrew Pharaoh
in the Red Sea. Man's injustice shall receive retribution at the hand of God. Mercy
to his saints demands vengeance on their persecutorCAoyIcoxvoHfNNoUvLy;ofquo,6o7N66co
of martyrs shall be shed in vain; no groans of confessors in prison shall be left
without inquisition being made concerning them. All wrongs shall be righted, all the
oppressed shall be avenged. Justice may at times leave the courts of man, but it
abides upon the tribunal of God. For this every right8minded person will bless God.

50. Were he careless of his creature's good, did he neglect the administration of justice,
did he suffer high8handed oppressors finally to escape, we should have greater
reason for trembling than rejoicing; it is not so, however, for our God is a God of
justice, and by him actions are weighed; he will mete out his portion to the proud
and make the tyrant bite the dust, —yea, often he visits the haughty persecutor
even in this life, so that "the Lord is known by the judgments which he executeth."
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 6. The LORD executeth rghteousness, &c. Rising from personal blessings to
general, the comprehensive fact, evermore to the glory of God, is his sympathy with
the suffering and oppressed, and his ready and effective interposition in their ease.
Who will not praise him that he careth so kindly and so gloriously for those who
suffer cruel wrongs from wicked oppressors? Henry Cowles.
BESO, "Verse 687
Psalms 103:687. The Lord executeth judgment for all that are oppressed — Which,
being a singular perfection, and one wherein most of the princes of the world were
and are defective, is justly celebrated in God. He made known his ways unto Moses
— His laws, often called his ways; or, the methods of his dealing with men, and
especially with his people; his merciful and gracious nature and providence, which
is particularly called God’s way, Exodus 33:13, compared with Psalms 103:18819,
and chap. Psalms 34:687, and which is here described in the following verses. His
acts, &c. — His marvellous and gracious works.
COFFMA, "Verse 6
THE EXHORTATIO FOR ISRAEL
"Jehovah executeth righteous acts,
And judgment for all that are oppressed.
He made known his ways unto Moses,
His doings unto the children of Israel.
Jehovah is merciful and gracious,
Slow to anger, and abundant in lovingkindness.
He will not always chide,
either will he keep his anger forever.
He hath not dealt with us after our sins,
or rewarded us after our iniquities.
For as the heavens are high above the earth,

51. So great is his lovingkindness toward them that fear him.
As far as the east is from the west,
So hath he removed our transgressions from us.
Like as a father pitieth his children,
So Jehovah pitieth them that fear him."
That the children of Israel are the ones particularly addressed in these lines is
evident from the mention of Moses and the specific mention of them in Psalms
103:7.
"For all that are oppressed" (Psalms 103:6). The meaning of this may not be
restricted to a minority of unfortunates, because the whole nation of Israel is meant.
"The whole nation was once in bondage; and the thought here is retrospective to the
days of Moses."[6]
"Slow to anger, and abundant in lovingkindness" (Psalms 103:8). Here are given
two of the "Thirteen Attributes of God" as revealed in Exodus 34:687; Joel 2:13.
Jonah named five of these in his prayer (Jonah 4:2).
"Thou hast not dealt with us after our sins, etc." (Psalms 103:10). "Just take a look
at what the holy and righteous God did to the fallen angels, the antediluvian world,
Sodom and Gomorrah, and the lost generation of Israel in the wilderness, and
marvel at how leniently God has dealt with you; and this will surely deepen your
gratitude and appreciation for the Divine mercy toward you."[7]
"As the heavens are high above the earth" (Psalms 103:11). Bold as this simile is, it
is nevertheless inadequate, because God's kindness to them that love him is infinite.
"As far as the east is from the west" (Psalms 103:12). How far is this? Again, we
have a suggestion of infinity, because, there is no such thing as getting to the end
either of the east or the west. The genius of this simile is that the same thing is not
true of the north and the south. When God forgives the sins of his children, he even
forgets them (Jeremiah 32:31835).
"Like as a father pitieth his children" (Psalms 103:13). God's pity of his human
children is fully merited. The frailty and infirmities of life, its astounding brevity,
the pressing necessities of work for survival, the prevalence of temptations, the
weakness, uncertainties, doubts, fears and anxieties that continually encroach upon
the thoughts of God's children, as well as the inherent danger in the implacable
hatred of the righteous by the Evil One, are far more than enough to deserve pity,
even from God.

52. 7 He made known his ways to Moses,
his deeds to the people of Israel:
BARES, "He made known his ways unto Moses - This is another ground of 
praise - that God had “revealed his will;” that this had been done in an indubitable 
manner to Moses; and that these revelations had been recorded by him for the 
instruction and guidance of his people. The word “ways” here means his laws; his 
methods of administration; the principles on which he governs mankind, and the 
conditions on which he will save people. There is no higher ground of gratitude to God 
than the fact that he has given a revelation to mankind.
His acts unto the children of Israel -His methods of doing things have been 
made known to them; and his acts - his interpositions - have been in their favor.
CLARKE, "He made known his ways unto Moses - From the earliest part of 
our history he has been our protector and defense. His wonderful acts in behalf of the 
children of Israel are so many proofs of his mercy, power, and goodness; and so many 
reasons why we should now trust in him.
GILL, "He made known his ways unto Moses ,.... The ways in which he himself 
walks, the steps and methods which he has taken to show forth his glory; his way in 
creation, and the order of it, as in 
Gen_1:1, for though, by the light of nature, it might be 
known that God created all things; yet, without a revelation from him, it could never 
have been known in what manner he made them, and the peculiar work of each of the six 
days, in which they were made; this was made known to Moses; as also his way in 
providence, which sometimes is in the deep, and past finding out: Moses was made 
acquainted with the methods of divine Providence, with many special instances of it, 
relating both to himself in his infancy and in riper years, and to the people of Israel in 
their march from Egypt to Canaan's land; and the Lord likewise made known unto him 
his way of grace and mercy, life and salvation, by Christ, which he desired to show him, 
and he did, Exo_33:13. Christ was made known to him, as the seed of the woman that 
should break the serpent's head, as God's salvation, old Jacob waited for: he was shown 
him in the types of the passover lamb, the brasen serpent, and the rock in the 
wilderness, and in other things; the way of atonement, by the sacrifice of Christ, was 
made known to him through the sacrifices which he from God enjoined the people of 

53. Israel: hence he wrote of Christ, and of what he should do and suffer; and so fully, that 
the Apostle Paul said no other things than what he did, Joh_5:46moreover, the Lord 
made known to him the ways in which he would have him and the people of Israel to 
walk; the way of his commandments, his statutes and ordinances; which were made 
known to him, to deliver to them, and was a peculiar favour, Psa_147:19, 
his acts unto the children of Israel; his works, his wonderful works; his plagues on 
their enemies the Egyptians; his redemption of them out of the house of bondage; his 
leading them through the Red sea as on dry land; his feeding them with manna in the 
wilderness, protecting them from their enemies, bringing them into the land of Canaan, 
and settling them there; see Psa_78:11.
HERY, "II. He is in a special manner good to Israel, to every Israelite indeed, that is 
of a clean and upright heart.
1. He has revealed himself and his grace to us (Psa_103:7): He made known his ways 
unto Moses, and by him his acts to the children of Israel, not only by his rod to those 
who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the 
first and greatest of divine favours with which the church is blessed; for God restores us 
to himself by revealing himself to us, and gives us all good by giving us knowledge. He 
has made known his acts and his ways (that is, his nature, and the methods of his 
dealing with the children of men), that they may know both what to conceive of him and 
what to expect from him; so Dr. Hammond. Or by his ways we may understand his 
precepts, the way which he requires us to walk in; and by his acts, or designs (as the 
word signifies), his promises and purposes as to what he will do with us. Thus fairly does 
God deal with us.
JAMISO, "ways— of providence, etc., as usual (
Psa_25:4; Psa_67:2).
acts— literally, “wonders” (Psa_7:11; Psa_78:17).
CALVI, "7He hath made known his ways to Moses David now speaks in the name
of the chosen people; and this he does very suitably, being led to it by the
consideration of the benefits which God had bestowed upon himself. Convinced that
it was only as a member of the Church that he had been enriched with so many
blessings, he immediately carries back his contemplations to the common covenant
made with the people of Israel. He, however, continues the same train of thought as
in the preceding verse; for these ways, which he says had been shown to Moses, were
nothing else than the deliverance wrought for the people until they entered the
promised land. He selected this as an instance of God’s righteousness and judgment,
surpassing all others, to prove that God always shows himself righteous in succoring
those who are oppressed. But since this instance depended upon the Divine promise,
he doubtless has an eye principally to it; his language implying that God’s
righteousness was clearly demonstrated and seen in the history of the chosen people,
whom he had adopted, and with whom he had entered into covenant. God is said to
have made known his ways first to Moses, who was his servant and messenger, and
afterwards to all the people. Moses is here represented as invested with the office to
which he was Divinely appointed; for it was God’s will to be made known to the
people by the hand and working of that distinguished man. The ways, then, and the

54. doings of God, are his rising up with wonderful power to deliver the people, his
leading them through the Red Sea, and his manifesting his presence with them by
many signs and miracles. But as all this flowed from the free covenant, David
exhorts himself and others to give thanks to God for having chosen them to be his
peculiar people, and for enlightening their minds by the truths of his law. Man,
without the knowledge of God, being the most miserable object that can be
imagined, the discovery which God has been pleased to make to us in his Word, of
his fatherly love, is an incomparable treasure of perfect happiness.
SPURGEO, "Ver. 7. He made known his ways unto Moses. Moses was made to see
the manner in which the Lord deals with men; he saw this at each of the three
periods of his life, in the court, in retirement, and at the head of the tribes of Israel.
To him the Lord gave specially clear manifestations of his dispensations and modes
of ruling among mankind, granting to him to see more of God than had before been
seen by mortal man, while he cornmaned with him upon the mount.
His acts unto the children of Israel. They saw less than Moses, for they beheld the
deeds of God without understanding his method therein, yet this was much, very
much, and might have been more if they had not been so perverse; the stint was not
in the revelation, but in the hardness of their hearts. It is a great act of sovereign
grace and condescending love when the Lord reveals himself to any people, and they
ought to appreciate the distinguished favour shown to them. We, as believers in
Jesus, know the Lord's ways of covenant grace, and we have by experience been
made to see his acts of mercy towards us; how heartily ought we to praise our divine
teacher, the Holy Spirit, who has made these things known to us, for had it not been
for him we should have continued in darkness unto this day, "Lord, how is it that
thou wilt manifest thyself unto us and not unto the world?" Why hast thou made us
"of the election who have obtained it" while the rest are blinded?
Observe how prominent is the personality of God in all this gracious teachingâ
€”"He made known." He did not leave Moses to discover truth for himself, but
became his instructor. What should we ever know if he did not make it known? God
alone can reveal himself. If Moses needed the Lord to make him know, how much
more do we who are so much inferior to the great law8giver?
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 7. He made known his ways unto Moses. When Moses went up to Mount Sinai
and tarried there with God the space of forty days, we may well think that God in
that time, revealed many secrets to him; and particularly "made known his ways;
"(Exodus 33:19); not only his ways in which he would have us to walk, but his ways
in which he walks himself, and the course he holds in the government of worldly
affairs; why he suffers the wicked to prosper, and why the godly to be oppressed.
These "ways" of his he made known to Moses; to the children of Israel, only "his
acts." He showed them his wonderful favours to themselves in the wilderness, and
that was his righteousness; but he showed them not his ways, and the course he held
in them: they saw only the events of things, they saw not the reasons of them, as
Moses did. Sir Richard Baker.

55. 8 The Lord is compassionate and gracious,
slow to anger, abounding in love.
BARES, "The Lord is merciful and gracious -See the notes at 
Psa_78:38. The 
idea here is derived evidently from Exo_34:6-7- that great and glorious statement of 
God himself in regard to his own character. Our world is a different world under that 
statement from what it would be if that and kindred declarations had not been made. 
There is here a “progression” of thought; an “advance” on the previous statements. At 
first the psalmist referred to his own individual experience Psa_103:3-5; then he 
referred to the dealings of God toward the Hebrew people Psa_103:6-7; and now he rises 
to the general contemplation of his character as it relates to all mankind. It was a 
characteristic of God in respect to all, that he was kind, compassionate, and forbearing.
Slow to anger -That is, patient; not soon excited; bearing much, and bearing it long. 
See Jam_5:11; compare Exo_34:6-7.
And plenteous in mercy -Margin, “great of mercy.” The Hebrew word means 
“much,” or great;” and the idea is, that mercy is not manifested by him in small or 
stinted measure. It is rich; full; abundant; overflowing; free.
CLARKE, "The Lord is merciful -See the note on 
Psa_86:15.
GILL, "The Lord is merciful and gracious,.... So he made himself known to Moses, 
Exo_34:6, and so David found him to be, and therefore calls upon his soul to bless his 
name. God is "merciful" in the most tender and affectionate manner; he has bowels of 
mercy, which yearn towards his people, as those of a tender parent to its child, as the 
word signifies; his mercy is free, without any motive or merit in men to engage it; he 
delights in showing it; he constantly bestows it; it is the source of all good things; it is 
communicated through Christ; all mercies temporal and spiritual come by him; and this 
lays a foundation for faith and hope: and he is gracious, as appears in the eternal choice 
of his people to salvation; in providing a Saviour and a ransom for them; in giving all 
grace and the blessings of it to them in his Son; in giving him for them, and all things to 
them with him; in justifying them by his righteousness; in pardoning their sins for his 
sake; in taking them into his family; in regenerating, calling, preserving, and saving 
them: 
slow to anger, or "longsuffering" (d); even to wicked men, to the vessels of wrath, to 
the old world, yea, to Jezebel, to whom he gave space to repent; which longsuffering 
being abused and despised, is an aggravation of condemnation: but rather here it 

56. intends God's longsuffering to his people, as before conversion, waiting till the time 
comes that he is gracious to them; and after conversion, notwithstanding their 
backslidings and revoltings; and this longsuffering is their salvation: 
and plenteous in mercy; large and abundant in it, as appears by the various instances 
of it, and ways and methods in which he shows it; in election, in the covenant, in 
redemption, in regeneration, in pardon and eternal life; and by the abundance of it 
which he bestows on every one of his people; and by the vast numbers which do partake 
of it. 
HERY, "He has never been rigorous and severe with us, but always tender, full of 
compassion, and ready to forgive.
(1.) It is in his nature to be so (
Psa_103:8): The Lord is merciful and gracious; this was 
his way which he made known unto Moses at Mount Horeb, when he thus proclaimed 
his name (Exo_34:6, Exo_34:7), in answer to Moses's request (Psa_33:13), I beseech 
thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] 
He is not soon angry, Psa_103:8. He is slow to anger, not extreme to mark what we do 
amiss nor ready to take advantage against us. He bears long with those that are very 
provoking, defers punishing, that he may give space to repent, and does not speedily 
execute the sentence of his law; and he could not be thus slow to anger if he were not 
plenteous in mercy, the very Father of mercies.
JAMISO, "God’s benevolence implies no merit. He shows it to sinners, who also are 
chastened for a time (
Exo_34:6).
keep (anger)— in Lev_19:18, bear a grudge (Jer_3:5, Jer_3:12).
CALVI, "8.Jehovah is merciful and gracious David seems to allude to the
exclamation of Moses, recorded in Exodus 34:6, where the nature of God, revealed
in a remarkable way, is more clearly described than in other places. When Moses
was admitted to take a nearer view of the Divine glory than was usually obtained, he
exclaimed upon beholding it, “O God! merciful and gracious, forgiving iniquity,
slow to wrath, and abundant in goodness.” As, therefore, he has summarily
comprehended in that passage all that is important for us to know concerning the
Divine character, David happily applies these terms, by which God is there
described, to his present purpose. His design is to ascribe entirely to the goodness of
God the fact that the Israelites, who by their own wickedness forfeited from time to
time their relation to him, as his adopted people, nevertheless continued in that
relation. Farther, we must understand in general, that the true knowledge of God
corresponds to what faith discovers in the written Word; for it is not his will that we
should search into his secret essence, except in so far as he makes himself known to
us, a point worthy of our special notice. We see that whenever God is mentioned, the
minds of men are perversely carried away to cold speculations, and fix their
attention on things which can profit them nothing; while, in the meantime, they
neglect those manifestations of his perfections which meet our eyes, and which
afford a vivid reflection of his character. To whatever subjects men apply their
minds, there is none from which they will derive greater advantage than from
continual meditation on his wisdom, goodness, righteousness, and mercy; and

57. especially the knowledge of his goodness is fitted both to build up our faith, and to
illustrate his praises. Accordingly, Paul, in Ephesians 3:18, declares that our height,
length, breadth, and depth, consists in knowing the unspeakable riches of grace,
which have been manifested to us in Christ. This also is the reason why David,
copying from Moses, magnifies by a variety of terms the mercy of God. In the first
place, as we have no worse fault than that devilish arrogance which robs God of his
due praise, and which yet is so deeply rooted in us, that it cannot be easily
eradicated; God rises up, and that he may bring to nought the heaven8daring
presumption of the flesh, asserts in lofty terms his own mercy, by which alone we
stand. Again, when we ought to rely upon the grace of God, our minds tremble or
waver, and there is nothing in which we find greater difficulty than to acknowledge
that He is merciful to us. David, to meet and overcome this doubting state of mind,
after the example of Moses, employs these synonymous terms: first, that God is
merciful; secondly, that he is gracious; thirdly, that he patiently and
compassionately bears with the sins of men; and, lastly, that he is abundant in
mercy and goodness.
SPURGEO, "Ver. 8. The Lord is merciful and gracious. Those with whom he
deals are sinners. However much he favours them they are guilty and need mercy at
his hands, nor is he slow to compassionate their lost estate, or reluctant by his grace
to lift them out of it. Mercy pardons sin, grace bestows favour: in both the Lord
abounds. This is that way of his which he made known to Moses (Exodus 34:6), and
in that way he will abide as long as the age of grace shall last, and men are yet in this
life. He who "executeth righteousness and judgment, " yet delighteth in mercy.
Slow to anger. He can be angry, and can deal out righteous indignation upon the
guilty, but it is his strange work; he lingers long, with loving pauses, tarrying by the
way to give space for repentance and opportunity for accepting his mercy. Thus
deals he with the greatest sinners, and with his own children much more so: towards
them his anger is shortlived and never reaches into eternity, and when it is shown in
fatherly chastisements he does not afflict willingly, and soon pities their sorrows.
From this we should learn to be ourselves slow to anger; if the Lord is longsuffering
under our great provocations how much more ought we to endure the errors of our
brethren!
And plenteous in mercy. Rich in it, quick in it, overflowing with it; and so had he
need to be or we should soon be consumed. He is God, and not man, or our sins
would soon drown his love; yet above the mountains of our sins the floods of his
mercy rise.
"Plenteous grace with thee is found,
Grace to cover all my sin;
Let the healing streams abound,
Make and keep me pure within."
All the world tastes of his sparing mercy, those who hear the gospel partake of his
inviting mercy, the saints live by his saving mercy, are preserved by his upholding
mercy, are cheered by his consoling mercy, and will enter heaven through his
infinite and everlasting mercy. Let grace abounding be our hourly song in the house
of our pilgrimage. Let those who feel that they live upon it glorify the plenteous

58. fountain from which it so spontaneously flows.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 8 Merciful and gracious, slow to stager and plenteous in mercy. O my soul, bere
are four properties spoken of to be in God, and are all so necessary, that we could
not miss one of them. If he were not "merciful" we could hope for no pardon; and if
he were no more but merciful we could hope for no more but pardon; but when
besides his being merciful he is also "gracious, "this gives us a further hope, a hope
of a donative; and then it will not be what we are worthy to receive, but what it is fit
for him to give. If he were not "slow to anger" we could expect no patience; but
when besides his slowness to anger he is also "full of compassion; "this makes us
expect he will be the good Samaritan, and not only bind up our wounds, but take
care also for our further curing. What though he chide and be angry for a time; it is
but our being patient a while with him, as he a long time hath been patient with us.
Sir R. Baker.
Ver. 8 Slow to anger. In Scripture we find that slowness to anger, and hastiness to
be angry, are expressed by the different frame of the nostrils; as, namely, when the
Lord is said to be "slow to anger, " the Hebrew is, long of nostrils. Joseph Caryl.
Ver. 8. Plenteous in mercy. dmxykw, "great mighty in mercy, " placing his chief
glory in this attribute, and hereby teaching us how to estimate true greatness.
George Horne.
Ver. 8. Plenteous in mercy. It is a thing marvellously satisfactory and pleasing to the
heart of a man to be still taking from a great heap; and upon this ground are those
proverbial sayings, There is no fishing like to fishing in the sea, no service like the
service of a king: because in one there is the greatest plenty and abundance of that
kind of pleasure that fishers look after; and for them that serve, and must live by
their service, there is none like that of princes, because they have abundance of
reward and of opportunity whereby to recompense the services of those that do wait
and attend upon them... And upon the same ground it is that the Scriptures, in
several places do not only assert and testify that God is "merciful" and "gracious,
"but abundant in mercy and full of grace; and not simply that there is redemption
in him, but plenteousness of redemption, Ps 86:5 130:7; Isaiah 55:7, "Let the wicked
forsake his way, "etc.; "Let him return unto the Lord and he will have mercy upon
him; and to our God, for he will abundantly pardon." The commodity which we
stand in need of is mercy and the pardon of our sins, because we have been unholy
and ungodly creatures; this commodity is abundantly in God. There it is treasured
up as waters are in the store8house of the sea; there is no end of the treasures of his
grace, mercy, pardon, and compassion. There is no man, being in want, but had
rather go to a rich man's door to be relieved, than to the door of a poor man, if he
kuoweth the rich man to be as liberal and as bountifully disposed as the poor man
can be. John Goodwin, on, "Being filled with the Spirit."
BESO, "Verses 8810
Psalms 103:8810. The Lord is merciful and gracious — See on Exodus 34:6. Slow to
anger — ot speedily punishing sinners, but patiently waiting for their repentance.
He will not always chide — Or contend by his judgments with sinners, but is ready
to be reconciled to them, namely, upon their repentance, as is manifest from

59. innumerable texts, and from the whole scope and design of the Scriptures. either
will he keep his anger for ever — The word anger, though not in the original, is
necessarily understood here, as it is also Jeremiah 3:5, and in many other places. He
hath not dealt with us after our sins — He hath punished us less than our iniquities
have deserved.
SIMEO, "THE GOODESS OF GOD
Psalms 103:8813. The Lord is merciful and gracious, slow to anger, and plenteous in
mercy. He will not always chide; neither will he keep his anger for ever. He hath not
dealt with us after our sins; nor rewarded us according to our iniquities, for as the
heaven is high above the earth, so great is his mercy toward them that fear him. As
far as the east is from the west, so far hath he removed our transgressions from us.
Like as a father pitieth his children, so the Lord pitieth them that fear him.
WE cannot form a juster conception of the Deity than from the history of the
Israelites. In the mixture of mercy and judgment which is there recorded, we see
every one of his perfections displayed in most lively characters [ote: ver. 7]. His
dealings with us indeed are less discernible: but, the more they are scrutinized, the
more will they appear to be regulated according to the counsels of unerring wisdom
and unbounded goodness. The words before us will naturally lead us to a
contemplation of this subject: and we shall have abundant evidence of their truth,
while we consider his goodness,
I. Generally, as it is in himself—
The “mercy and grace” of our God are chiefly discovered by,
1. His patience in bearing with us—
[Had God been such an one as ourselves, he would long since have broke forth in
anger against the whole world, and consumed them in his heavy displausure. But,
notwithstanding the multitude of their provocations, he has been long8suffering
towards them [ote: 2 Peter 3:9.], and has waited to be gracious unto them [ote:
Isaiah 30:18]. He has borne with many vessels of wrath, that have been daily fitting
themselves for destruction [ote: Romans 9:22.]: and has kept mercy for thousands
[ote: Exodus 34:687.], who have been continually occupied in casting it away. The
description which ehemiah gives of the divine patience as manifested in his day
[ote: ehemiah 9:16821.], is no less realized towards the whole world at this very
hour.]
2. His mercy in pardoning us—
[God, in infinite compassion, laid our iniquities upon his only dear Son [ote: lsai.
53:6.], and exacted of him our debt [ote: Isaiah 53:7. Lowth’s Trapslation.], in
order that he might exercise mercy towards us consistently with the demands of
truth and justice [ote: Romans 3:25826.]. And, having provided such a remedy, he

60. delights in extending its benefits even to the vilest of the human race [ote: Micah
7:18.]. Thousands that are now glorified in heaven, and thousands too that are yet
compassed with infirmities on earth, can attest, that with him is plenteous,
redemption [ote: Psalms 130:788.], and that he is rich in mercy unto all that call
upon, him [ote: Romans 10:12813.].]
ot to dwell on general views of his goodness, let us consider it,
II. Particularly as it manifests itself towards us—
It is here more minutely delineated:
1. In reference to his patience—
[God will “chide” his people for their sins; nor would he act worthy of himself, if he
did not manifest his displeasure against the violations of his holy law [ote:
Hebrews 12:687.]. But we must all confess that he punishes neither soon—nor
long—nor according to our deserts. ot soon; for then he would be “always
chiding,” seeing that we give continual occasion for his displeasure to arise. But he is
not extreme to mark what is done amiss [ote: Psalms 130:3.], well knowing that if
he should contend with us for every fault, we could not answer him one of a
thousand [ote: Job 9:3.]. or will he visit us long; if he hide his face, it is hut for a
little moment [ote: Isaiah 54:788.], and if he wound us, it is, for the most part, but a
very short time before he binds us up again and heals us [ote: Hosea 6:182.]. He
will not be always wroth, lest our spirits should faint, and fail by reason of his
displeasure [ote: Isaiah 57:16.]. or does he at any time “deal with us according to
our iniquities,” Where must every one of us have been if he had entered into
judgment with us according to the strict tenour of his law [ote: Compare Galatians
3:10. with Psalms 143:2.]? Whatever trials we may have been called to endure, they
have been infinitely less than our iniquities have deserved [ote: Job 11:6.].]
2. In reference to his mercy—
[This has been boundless in its extent. Who can measure the vast expanse of heaven
[ote: Jeremiah 31:37.]? Yet such is the mercy of our God, having heights that
cannot be explored, and depths that cannot be fathomed [ote: Ephesians 3:18819.].
It reaches, not only to all persons, but to the utmost extent of their necessities or
desires. It is also tender in its exercise. Can any thing on earth afford us a stronger
image of tenderness, than a parent striving to soothe the anguish of his agonizing
infant? Yet such is the anxiety which God himself feels to heal our wounded spirits,
and comfort us under all our conflicts [ote: Hosea 11:8. Jeremiah 31:20.]. It is,
moreover, lasting in its effects. Let a straight line be drawn from east to west; and
the further it is drawn, the further shall the ends be removed from each other. Thus
it is with respect to our sins which he has pardoned: they are put away from us to
the remotest distance, never to meet upon our souls again, never to be remembered
against us to all eternity [ote: ver. 17. Micah 7:19.].]

61. Infer—
1. How base is it to sin against such a God!
[Sin, of whatever kind, is really directed against him [ote: Psalms 51:4.]. And shall
it appear a light matter to us to offend such a God? See this argument urged by
Ezra [ote: Ezra 9:13814, Hebrews 8:12.]; and let every temptation be repelled with
this indignant expression, How shall I do this great wickedness, and sin against God
[ote: Genesis 39:9.]?]
2. How ought we to fear and love our God!
[It is twice observed in the text, that God’s mercy is displayed “to them that fear
him:” and it is manifested on purpose that he may be feared [ote: Psalms 130:4.].
Let us therefore not despise the riches of his goodness [ote: Romans 2:4.], but
improve them for the confirming of our fear [ote: Hosea 3:5.], and the quickening
of our love [ote: Psalms 116:12; Psalms 145:889; Psalms 145:21.].]
9 He will not always accuse,
nor will he harbor his anger forever;
BARES, "He will not always chide -Rebuke; contend; strive; for so the Hebrew 
word means. He will not always contend with people, or manifest his displeasure. See 
the notes at 
Isa_57:16; notes at Psa_78:38-39. This implies that he may chide or rebuke 
his people, but that this will not be forever. He will punish them; he will manifest his 
displeasure at their sins; he will show that he does not approve of their course, but he 
will show that he “loves them,” and does not seek their ruin.
Neither will he keep his anger for ever -The words “his anger” are supplied by 
the translators, but not improperly. The meaning is the same as in the former member of 
the sentence. He will not cherish hatred when the object of the chastisement is 
accomplished. It is not his character to retain anger for its own sake, or for any personal 
gratification.
CLARKE, "He will not always chide -He will not contend with us continually. 
He has often reproved, often punished us; but his mercy ever rejoiced over judgment.

62. GILL, "He will not always chide,.... He sometimes does chide his children, though 
never but when they have done a fault; always for their sins, in order to bring them to a 
sense and acknowledgment of them, and to depart from them; not for chiding sake, as 
some parents, to gratify their passion and ill humour, who correct for their own 
pleasure; but the Lord chides and corrects for the profit of his children, that they may be 
partakers of his holiness; he ever does it for their good, but he will not always chide, or 
continue it ever: or "he will not always contend" (e), strive with them, litigate a point 
with them, hold out a controversy, not being able to stand before him; he knows their 
frame, their weakness, and frailty; see Isa_57:16, 
neither will he keep his anger for ever; though he does with the wicked, yet not 
with his own people; that endures but for a moment, and is rather seeming than real; 
and what does appear is soon turned away; he does not retain it long, he is quickly 
pacified towards them for all they have done, and smiles again upon them, Mic_7:18. 
SBC, "I. In the mind of the psalmists there was nothing contradictory between faith in 
God as a righteous Judge and faith in God as being longsuffering and of great kindness. 
They did not think of God as divided between His sense of justice and His love of mercy, 
because they understood that mercy was never forgotten in His judgments. They felt that 
His judgments were the truest mercies both for themselves and for the world at large. So 
deep was their conviction of the blessedness of God’s judgments that some of their most 
joyous strains are those in which they proclaim God as coming to judge the world in 
righteousness.
II. The text shows the fatherly character of God. He is our Father because He created and 
preserves us; He is our Father because He rules us by the stern yet loving discipline of 
His righteous judgment; He is our Father because He is full of love, and forgiveness, and 
tender, fatherly pity, knowing our frame and remembering that we are dust.
III. Here then is a proof of the Divine source whence the inspirations of the psalmists 
came. They knew God as their Father because the Spirit of adoption was speaking to 
their hearts.
G. Forbes, The Voice of God in the Psalms, p. 149.
HERY, " He is not long angry; for (
Psa_103:9) he will not always chide, though we 
always offend and deserve chiding. Though he signify his displeasure against us for our 
sins by the rebukes of Providence, and the reproaches of our own consciences, and thus 
cause grief, yet he will have compassion, and will not always keep us in pain and terror, 
no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How 
unlike are those to God who always chide, who take every occasion to chide, and never 
know when to cease! What would become of us if God should deal so with us? He will 
not keep his anger for ever against his own people, but will gather them with everlasting 
mercies,Isa_54:8; Isa_57:16.
JAMISO, "
CALVI, "9He will not always chide David, from the attributes ascribed to God in
the preceding verse, draws the conclusion, that when God has been offended, he will
not be irreconcilable, since, from his nature, he is always inclined to forgive. It was
necessary to add this statement; for our sins would be continually shutting the gate
against his goodness were there not some way of appeasing his anger. David tacitly
intimates that God institutes an action against sinners to lay them low under a true

63. sense of their guilt; and that yet he recedes from it whenever he sees them subdued
and humbled. God speaks in a different manner in Genesis 6:3, where he says, “My
Spirit shall no longer strive with man,” because the wickedness of men being fully
proved, it was then time to condemn them. But here David maintains that God will
not always chide, because so easy is he to be reconciled, and so ready to pardon, that
he does not rigidly exact from us what strict justice might demand. To the same
purpose is the language in the second clause: nor will he keep anger for ever The
expression, to keep anger for ever, corresponds with the French phrase, Je lui garde,
Il me l’a garde, (171) which we use when the man, who cannot forgive the injuries
he has received, cherishes secret revenge in his heart, and waits for an opportunity
of retaliation. ow David denies that God, after the manner of men, keeps anger on
account of the injuries done to him, since he condescends to be reconciled. It is,
however, to be understood that this statement does not represent the state of the
Divine mind towards all mankind without distinction: it sets forth a special privilege
of the Church; for God is expressly called by Moses, (Deuteronomy 5:9) “a terrible
avenger, visiting the iniquities of the fathers upon the children.” But David, passing
by unbelievers, upon whom rests the everlasting and unappeasable wrath of God,
teaches us how tenderly he pardons his own children, even as God himself speaks in
Isaiah, (Isaiah 54:7,) “For a small moment have I forsaken thee; but with great
mercies will I gather thee. In a little wrath I hid my face from them for a moment;
but with everlasting kindness will I have mercy on thee.”
SPURGEO, "Ver. 9. He will not always chide. He will sometimes, for he cannot
endure that his people should harbour sin in their hearts, but not for ever will he
chasten them; as soon as they turn to him and forsake their evil ways he will end the
quarrel. He might find constant cause for striving with us, for we have always
something in us which is contrary to his holy mind, but he refrains himself lest our
spirits should fail before him. It will be profitable for any one of us who may be at
this time out of conscious fellowship with the Lord, to inquire at his hands the
reason for his anger, saying, "Shew me wherefore thou contendest with me?" For he
is easily entreated of, and soon ceaseth from his wrath. When his children turn from
their sins he soon turns from his chidings.
either will he keep his anger for ever. He bears no grudges. The Lord would not
have his people harbour resentments, and in his own course of action he sets them a
grand example. When the Lord has chastened his child he has done with his anger:
he is not punishing as a judge, else might his wrath burn on, but he is acting as a
father, and, therefore, after a few blows he ends the matter, and presses his beloved
one to his bosom as if nothing had happened; or if the offence lies too deep in the
offender's nature to be thus overcome, he continues to correct, but he never ceases
to love, and he does not suffer his anger with his people to pass into the next world,
but receives his erring child into his glory.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 9. He will not always chide. Certainly it is as unpleasing to God to chide, as it is
to us to be chidden; and so little he likes of anger, that he rids his hands of it as fast
as th can: he is not so slow in coming to it, but he is as quick in getting from it; for
chiding is a bar to mercy, and anger an impediment to compassion; nothing is so
distasteful to God as that any block should lie in the way of his mcrcy, or that the

64. liberty of his compassion should have any cause of restraint: and then we may be
sure he will not himself lay a block in the way with chiding, nor be a cause to
restrain his compassion by keeping his anger. Sir R. Baker.
Ver. 9. (Second Clause). To keep anger for ever, corresponds with the French
phrase, Je lui garde, Il me la garde, (*"I am watching him, as he has watched to do a
bad turn to me") which we use when the man, who cannot forgive the injuries he
has received, cherishes secret revenge in his heart, and waits for an opportunity of
UvqyNfyqf6Iuo,6HoiygfcocvIfvCoqxyqom6cAoynqvUoqxvo_anner of men, keeps anger on
account of injuries done to him, since he condescends to be reconciled. Calvin.
WHEDO, "9. Chide—Contend, as an adversary at law.
His anger—These words are not in the original, but “anger,” judicially construed, is
implied. The exact doctrine of this verse is expanded Isaiah 57:16 and Micah 7:188
19.
Always… for ever—Two Hebrew words signifying endless duration. The passage
applies to the disciplinary and afflictive dispensations of God toward his children, as
the context shows, (compare Exodus 34:687; Psalms 78:38,) not his judgments on the
wicked, as in Psalms 73:18820; Psalms 9:17
10 he does not treat us as our sins deserve
or repay us according to our iniquities.
BARES, "He hath not dealt with us after our sins -All may say this, and this 
“is” a ground of thanksgiving and praise. It is a matter for which we should render 
unceasing praise that God has not done to us as our sins deserved. Who of us can fail to 
stand in awe and to tremble when we think what God “might” have justly done to us; 
what sufferings he “might” have brought upon us, which would have been no more than 
we have deserved; what pain of body, what distress of mind, what anguish of 
bereavement - what sorrow, danger, sickness, losses - we “might” have suffered before 
the point would be reached at which it could be said that we were suffering more than a 
holy and just God might properly inflict on us.
Nor rewarded us according to our iniquities -That is, he has not inflicted 
suffering on us that could be regarded in any proper sense as a just retribution for what 
we have done; or, so that it could properly be said that the one fairly “measured” the 
other.

65. CLARKE, "He has not dealt with us after our sins -He has never apportioned 
our punishment to our sins, nor has he regulated the exercise of his mercy by our merits.
GILL, "He hath not dealt with us after our sins,.... God deals with his people, and 
deals with them roundly, for their sins, reproving them by his Spirit, and by his 
ministers, and by his chastising rod; but not after or according to them, or as they 
deserve; in this David acknowledges himself and other saints, with whom he joins, to be 
sinners, to have been guilty of sins, as none live without them; and that God had taken 
notice of them, and chastised them for them; but in great moderation, and not according 
to the due demerit of them: 
nor rewarded us according to our iniquities; had he, if every transgression had 
received its just recompence of reward, they must have been sent to hell; the lake 
burning with fire and brimstone must have been their portion; the wages of sin is eternal 
death: the reason why God deals not with nor rewards his people according to the due 
desert of their sins is because Christ has bore them, and the chastisement of them, and 
made satisfaction to divine justice for them; see 
Ezr_9:13.
HERY, "We have found him so; we, for our parts, must own that he has not dealt 
with us after our sins,Psa_103:10. The scripture says a great deal of the mercy of God, 
and we may all set to our seal that it is true, that we have experienced it. If he had not 
been a God of patience, we should have been in hell long ago; but he has not rewarded 
us after our iniquities; so those will say who know what sin deserves. He has not 
inflicted the judgments which we have merited, nor deprived us of the comforts which 
we have forfeited, which should make us think the worse, and not the better, of sin; for 
God's patience should lead us to repentance,Rom_2:4
CALVI, "10.He hath not dealt with us after our sins The Psalmist here proves
from experience, or from the effect, what he has stated concerning the Divine
character; for it was entirely owing to the wonderful forbearance of God that the
Israelites had hitherto continued to exist. Let each of us, as if he had said, examine
his own life; let us inquire in how many ways we have provoked the wrath of God?
or, rather, do we not continually provoke it? and yet he not only forbears to punish
us, but bountifully maintains those whom he might justly destroy.
SPURGEO, "Ver. 10. He hath not dealt with us after our sins; nor rewarded us
according to our iniquities. Else had Israel perished outright, and we also had long
ago been consigned to the lowest hell. We ought to praise the Lord for what he has
not done as well as for what he has wrought for us; even the negative side deserves
our adoring gratitude. Up to this moment, at our very worst estate, we have never
suffered as we deserved to suffer; our daily lot has not been apportioned upon the
rule of what we merited, but on the far different measure of undeserved kindness.
Shall we not bless the Lord? Every power of our being might have been rent with
anguish, instead of which we are all in the enjoyment of comparative happiness, and
many of us are exceedingly favoured with inward joy; let then every faculty, yea, all

66. that is within us, bless his holy name.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 10. He hath not dealt with us after our sins. Might we not have expected, with
such conduct, that God would have withdrawn from us the blessing of his
providence, withheld from us the communication of his Spirit, permitted us to find
the means of grace profitless, left our temptations to multiply, and suffered us to
sink into a state of fixed backsliding? —and then, with our hearts at last sinking
into too natural depression, might we not have seemed to hear him saying to us this
day, "Thine own wickedness shall correct thee, and thy backslidings shall reprove
thee; know, therefore, and see that it is an evil thing and bitter, that thou hast
forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of
P6CqCuSoGyLqfCqoMuo,6vNAor45V0rV4“u
Ver. 10. He hath not dealt with us after our sins. Why is it that God hath not dealt
with us after our sins? Is it not because he hath dealt with another after our sins?
Another who look our sins upon him; of whom it is said, that "God chastened him
in his fierce wrath"? and why did he chasten him, but for our sins? O gracious God,
thou art too just to take revenge twice for the same faults; and therefore, having
turned thy fierce wrath upon him, thou wilt not turn it upon us too; but having
rewarded him according to our iniquities, thou wilt now reward us according to his
merits. Sir R. Baker.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 10. Work out the terrible supposition, show the reasons why it has not yet been
actually so; then suggest that it may yet become a terrible fact, and exhort the guilty
to seek mercy.
11 For as high as the heavens are above the earth,
so great is his love for those who fear him;
BARES, "For as the heaven is high above the earth -See the notes at 
Psa_
57:10. Compare the notes at Isa_55:9. The literal translation of the phrase here would 
be, “For like the height of the heavens above the earth.” The heavens - the starry heavens 
- are the highest objects of which we have any knowledge; and hence, the comparison is 
used to denote the great mercy of God - meaning that it is as great as can be conceived; 
that there is nothing beyond it; that we cannot imagine that it could be greater - as we 
can imagine nothing higher than the heavens.
So great is his mercy toward them that fear him -To those who reverence and 
serve him. That is, His mercy is thus great in forgiving their offences; in imparting grace; 
in giving them support and consolation.

67. CLARKE, "For as the heaven is high above the earth -Great and provoking as 
our crimes may have been, yet his mercies have, in their magnitude and number, 
surpassed these, as far as the heavens are elevated beyond the earth.
GILL, "For as the heaven is high above the earth,.... Which is the greatest 
distance known, or can be conceived of; the space between the heaven and the earth is 
seemingly almost infinite; and nothing can more illustrate the mercy of God, which 
reaches to the heavens, and is in heaven; though this is but a faint representation of the 
largeness and abundance of it, and which indeed is boundless and infinite: 
so great is his mercy towards them that fear him, or, his mercy hath 
prevailed over them that fear him
(a); as the waters of the flood prevailed upon the 
earth, and reached and overflowed the highest hills, Gen_7:18, so abundant and 
superabundant is the grace of God over them that "fear" him. Which character is given, 
not as being the cause of their obtaining mercy, but as descriptive of the persons that 
partake of it; on whom it has such an effect, as to cause them to fear the Lord, and his 
goodness; and is mentioned to prevent obstinate and presumptuous sinners expecting it, 
or trusting to it. 
HERY, ". He has pardoned our sins, not only my iniquity (
Psa_103:3), but our 
transgressions,Psa_103:12. Though it is of our own benefit, by the pardoning mercy of 
God, that we are to take the comfort, yet of the benefit others have by it we must give 
him the glory. Observe, (1.) The transcendent riches of God's mercy (Psa_103:11): As the 
heaven is high above the earth (so high that the earth is but a point to the vast expanse), 
so God's mercy is above the merits of those that fear him most, so much above and 
beyond them that there is no proportion at all between them; the greatest performances 
of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all 
the seed of Jacob will join with him in owning themselves less than the least of all God's 
mercies,Gen_32:10. Observe, God's mercy is thus great towards those that fear him,
not towards those that trifle with him. We must fear the Lord and his goodness. 
JAMISO, "great— efficient.
K&D 11814, "The ingenious figures in 
Psa_103:11. (cf. Psa_36:6; Psa_57:11) 
illustrate the infinite power and complete unreservedness of mercy (loving-kindness). 
קי ִח ְרֽ ִה has Gaja (as have also ותיחשֽׁ ִה and וביעתֽ ִה, Psa_14:1; Psa_53:2, in exact texts), in 
order to render possible the distinct pronunciation of the guttural in the combination חר. 
Psa_103:13sounds just as much like the spirit of the New Testament as Psa_103:11, 
Psa_103:12. The relationship to Jahve in which those stand who fear Him is a filial 
relationship based upon free reciprocity (Mal_3:11). His Fatherly compassion is (Psa_
103:14) based upon the frailty and perishableness of man, which are known to God, 
much the same as God's promise after the Flood not to decree a like judgment again 
(Gen_8:21). According to this passage and Deu_31:21, וּנ ֵר ְצ ִי appears to be intended of the 

68. moral nature; but according to Psa_103:14, one is obliged to think rather of the natural 
form which man possesses from God the Creator (ר ֶציִiַו, Gen_2:7) than of the form of 
heart which he has by his own choice and, so far as its groundwork is concerned, by
inheritance (Psa_51:7). In רוּכָז, mindful, the passive, according to Böttcher's correct 
apprehension of it, expresses a passive state after an action that is completed by the 
person himself, as in tsI_c wS,ts“_O wh, and the like. In its form Psa_103:14reminds one of the 
Book of Job Job_11:11; Job_28:23, and Psa_103:14as to subject-matter recalls Job_7:7,
and other passages (cf. Psa_78:39; Psa_89:48); but the following figurative
representation of human frailty, with which the poet contrasts the eternal nature of the 
divine mercy as the sure stay of all God-fearing ones in the midst of the rise and decay of 
things here below, still more strongly recalls that book.
CALVI, "11.For in proportion to the height of the heavens above the earth The
Psalmist here confirms by a comparison the truth that God does not punish the
faithful as they have deserved, but, by his mercy, strives against their sins. The form
of expression is equivalent to saying that God’s mercy towards us is infinite. With
respect to the word רבג, gabar, it is of little consequence whether it is taken in a
neuter signification, or in a transitive, as is noted on the margin; for in either way
the immeasurableness of God’s mercy is compared to the vast extent of the world.
As the mercy of God could not reach us, unless the obstacle of our guilt were taken
away, it is immediately added, (verse 12th,) that God removes our sins as far from
us as the east is distant from the west The amount is, that God’s mercy is poured out
upon the faithful far and wide, according to the magnitude of the world; and that, in
order to take away every impediment to its course, their sins are completely blotted
out. The Psalmist confirms what I have just now stated, namely, that he does not
treat in general of what God is towards the whole world, but of the character in
which he manifests himself towards the faithful. Whence also it is evident that he
does not here speak of that mercy by which God reconciles us to himself at the first,
but of that with which he continually follows those whom he has embraced with his
fatherly love. There is one kind of mercy by which he restores us from death to life,
while as yet we are strangers to him, and another by which he sustains this restored
life; for that blessing would forthwith be lost did he not confirm it in us by daily
pardoning our sins. Whence also we gather how egregiously the Papists trifle in
imagining that the free remission of sins is bestowed only once, and that afterwards
righteousness is acquired or retained by the merit of good works, and that whatever
guilt we contract is removed by satisfactions. Here David does not limit to a moment
of time the mercy by which God reconciles us to himself in not imputing to us our
CfICAo7-qovDqvIcCofqovgvIoq6oqxvokN6Cvo6noNfnvuo,6q less powerful is the argument which
this passage furnishes us in refutation of those fanatics who bewitch both themselves
and others with a vain opinion of their having attained to perfect righteousness, so
that they no longer stand in need of pardon.
SPURGEO, "Ver. 11. For as the heaven is high above the earth, so great is his
mercy toward them that fear him. Boundless in extent towards his chosen is the
mercy of the Lord; it is no more to be measured than the height of heaven or the

69. heaven of heavens. "Like the height of the heavens" is the original language, which
implies other points of comparison besides extent, and suggests sublimity, grandeur,
and glory. As the lofty heavens canopy the earth, water it with dews and rains,
enlighten it with sun, moon, and stars, and look down upon it with unceasing
watchfulness, even so the Lord's mercy from above covers all his chosen, enriches
them, embraces them, and stands for ever as their dwellingplace. The idea of our
version is a very noble one, for who shall tell how exceeding great is the height of
heaven? Who can reach the first of the fixed stars, and who can measure the utmost
bounds of the starry universe? Yet so great is his mercy! Oh, that great little word
so! All this mercy is for "them that fear him; "there must be a humble, hearty
reverence of his authority, or we cannot taste of his grace. Godly fear is one of the
first products of the divine life in us, it is the beginning of wisdom, yet it fully
ensures to its possessor all the benefits of divine mercy, and is, indeed, here and
elsewhere, employed to set forth the whole of true religion. Many a true child of God
is full of filial fear, and yet at the same time stands trembling as to his acceptance
with God; this trembling is groundless, but it is infinitely to be preferred to that
baseborn presumption, which incites men to boast of their adoption and consequent
security, when all the while they are in the gall of bitterness. Those who are
presuming upon the infinite extent of divine mercy, should here be led to consider
that although it is wide as the horizon and high as the stars, yet it is only meant for
them that fear the Lord, and as for obstinate rebels, they shall have justice without
mercy measured out to them.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 11. Our mind cannot find a comparison too large for expressing the
superabundant mercy of the Lord toward his people. David Dickson.
WHEDO, "11. As the heaven is high above the earth—The highest measure of
comparison the mind can grasp. Comp. Psalms 36:5; Psalms 57:10.
Them that fear him—So, also, Psalms 103:13; Psalms 103:17818. This shows he is
speaking of God’s fatherly chastisements of his people. He looks at their sin in the
light of their earthly misery and temptation, (Psalms 103:14,) and mingles
compassion with severity, “that we might be partakers of his holiness.” Hebrews
12:10
BESO, "Verses 11813
Psalms 103:11813. As the heaven, &c., so great is his mercy — So much above our
deserts and expectations, and above the mercy which one man shows to another;
toward them that fear him — Which clause he adds here, as also Psalms 103:17818,
to prevent men’s mistakes and abuses of God’s mercy, and to overthrow the vain
hopes which impenitent sinners build thereon. As far as the east, &c., so far hath he
removed our transgressions — The guilt of our sins, from our persons and
consciences. The sense is, He hath fully pardoned them so as never to remember
them more. Like as a father pitieth, &c. — o father can be more indulgent and
tender hearted to his returning children, than the Lord is to those who so reform, by
his chastisements, as to fear afterward to offend him. Thus, in these three verses,

70. “we are presented with three of the most beautiful, apposite, and comforting
similitudes in the world. When we lift up our eyes, and behold around us the lofty
and stupendous vault of heaven, encircling, protecting, enlightening, refreshing, and
cherishing the earth, and all things which are therein, we are bidden to contemplate,
in this glass, the immeasurable height, the boundless extent, and the salutary
influences of that mercy which, as it were, embraced the creation, and is over all the
works of God. Often as we view the sun arising in the sea, and darkness flying away
before his face toward the opposite quarter of the heavens, we may see an image of
that goodness of Jehovah, whereby we are placed in the regions of illumination, and
our sins are removed, and put far away out of his sight. And, that our hearts may, at
all times, have confidence toward God, he is represented as bearing toward us the
fond and tender affection of a father, ever ready to defend, to nourish, and to
provide for us, to bear with us, to forgive us, and receive us in the paternal arms of
everlasting love.” — Horne. “One would think it impossible,” says another eminent
divine, “if daily experience did not convince us to the contrary, that human
creatures should be regardless of such love, and ungrateful to so solicitous a
benefactor! For my own part, I cannot conceive it possible for any heart to be
unaffected or uninfluenced by such a composition as this before us.”
12 as far as the east is from the west,
so far has he removed our transgressions from
us.
BARES, "As far as the east is from the west -As far as possible; as far as we 
can imagine. These are the points in our apprehension most distant from each other, 
and as we can conceive nothing beyond them, so the meaning is, that we cannot imagine 
our sins could be more effectually removed than they are. The literal meaning of the 
Hebrew is, “like the distance of the east from the west” or, “like its being far.”
So far hath he removed our transgressions from us -That is, he has put them 
entirely away. They are so removed that they cannot affect us any more. We are safe 
from all condemnation for our sins, as if they had not been committed at all. Compare 
the notes at 
Isa_43:25; notes at Isa_44:22.
CLARKE, "As far as the east is from the west -As the east and the west can 
never meet in one point, but be for ever at the same distance from each other, so our sins 
and their decreed punishment are removed to an eternal distance by his mercy.

71. GILL, "As far as the east is from the west,.... Which Kimchi thinks is mentioned 
because it contains the length of the habitable world; and therefore it is not said as far as 
the north is from the south; since a man can go from east to west, but not from north to 
south, because of the extreme heat and cold. But this distance is not given with respect 
to those opposite parts of the earth, which scarcely exceed 12700 miles; but with respect 
to those opposite points in the heavens: and the meaning is, that as far as the eastern 
point of the heavens is from the western point of them; which more illustrates the 
matter in hand, or the blessing later mentioned, than the other. 
So far hath he removed our transgressions from us; which removed men and 
angels from God, and set them at a distance from him; and which, if not removed, are 
such burdens as must sink men down into the lowest hell; and yet cannot be removed by 
anything that they can do; not by any sacrifices, services, or duties of any kind; nor in 
any other way, nor by any other person, than the Lord himself: and this is to be 
understood not of a removal of the being of sin out of his people, for that is not done in 
this life; rather of the removal of the guilt of sin, by a special application of pardoning 
grace and mercy; see 2Sa_12:13, but, best of all, of a removal of sins to Christ, and of 
them by his sacrifice and satisfaction: Christ engaged as a surety for his people; Jehovah 
the Father considered him as such; and therefore did not impute their sins to them, but 
to him; and when he sent him in the likeness of sinful flesh, he removed them from 
them, and laid them upon him; who voluntarily took them on himself, cheerfully bore 
them, and, by bearing them, removed the iniquity of the land in one day; and carried 
them away to the greatest distance, and even put them away for ever by the sacrifice of 
himself; and upon the satisfaction he gave to divine justice, the Lord removed them both 
from him and them; justified and acquitted him, and his people in him: and by this 
means so effectually, and so far, are their transgressions removed, that they shall never 
be seen any more, nor ever be imputed to them, nor be brought against them to their 
condemnation; in consequence of which, pardon is applied to them, and so sin is 
removed from their consciences, as before observed; see Lev_16:21.
HERY, " The fulness of his pardons, an evidence of the riches of his mercy (Psa_
103:12): As far as the east is from the west (which two quarters of the world are of 
greatest extent, because all known and inhabited, and therefore geographers that way 
reckon their longitudes) so far has he removed our transgressions from us, so that they 
shall never be laid to our charge, nor rise up in judgment against us. The sins of believers 
shall be remembered no more, shall not be mentioned unto them; they shall be sought 
for, and not found. If we thoroughly forsake them, God will thoroughly forgive them.
JAMISO, "removed ... from us— so as no longer to affect our relations to Him.
SPURGEO, "Ver. 12. As far as the east is from the west, so far hath he removed
our transgressions from us. O glorious verse, no word even upon the inspired page
can excel it! Sin is removed from us by a miracle of love! What a load to move, and
yet is it removed so far that the distance is incalculable. Fly as far as the wing of
imagination can bear you, and if you journey through space eastward, you are
further from the west at every beat of your wing. If sin be removed so far, then we
may be sure that the scent, the trace, the very memory of it must be entirely gone. If
this be the distance of its removal, there is no shade of fear of its ever being brought

72. back again; even Satan himself could not achieve such a task. Our sins are gone,
Jesus has borne them away. Far as the place of sunrise is removed from yonder
west, where the sun sinks when his day's journey is done, so far were our sins
carried by our scapegoat nineteen centuries ago, and now if they be sought for, they
shall not be found, yea, they shall not be, saith the Lord. Come, my soul, awaken
thyself thoroughly and glorify the Lord for this richest of blessings. Hallelujah. The
Lord alone could remove sin at all, and he has done it in a godlike fashion, making a
final sweep of all our transgressions.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. l2. As far as the east is from the west. The expression taken from the distance of
the east from west is pitched upon, saith Kimchi, because those two quarters of the
world are of greatest extent, being all known and inhabited. From whence it is that
geographies reckon that way their longitudes, as from north to south their latitudes.
Henry Hammond.
Ver. 12. When sin is pardoned, it is never charged again; the guilt of it can no more
return than east can become west, or west become east. Stephen Charnock.
WHEDO, "12. As far as the east is from the west—The antithesis denotes the
extreme boundaries of the world or universe. For the figure, see on Psalms 50:1. The
phrase is proverbial for what is measurable, as in Psalms 103:11.
So far hath he removed our transgressions—A testimony to the witness of absolute
n6U"fgvIvCCoyIcoykkvLqyIkvoH6Uqx;o6noqxvo,vHo”vCqy_ent.
13 As a father has compassion on his children,
so the Lord has compassion on those who fear
him;
BARES, "Like as a father pitieth his children -Hebrew, “Like the compassion 
of a father for his children.” See the notes at 
Mat_7:7-11. God often compares himself 
with a father, and it is by carrying out our ideas of what enters into the parental 
character that we get our best conceptions of the character of God. See the notes at Mat_
6:9. That which is referred to here, is the natural affection of the parent for the child; the 
tender love which is borne by the parent for his offspring; the disposition to care for its 
needs; the readiness to forgive when an offence has been committed. Compare Luk_
15:22-24. Such, in an infinitely higher degree, is the compassion - the kindness - which 
God has for those that love him.

73. So the Lord pitieth them that fear him -He has compassion on them. He 
exercises toward them the paternal feeling.
CLARKE, "Like as a father pitieth his children -This is a very emphatic verse, 
and may be thus translated: “As the tender compassions of a father towards his children; 
so the tender compassicns of Jehovah towards them that fear him.” Nothing can place 
the tenderness and concern of God for his creatures in a stronger light than this. What 
yearnings of bowels does a father feel toward the disobedient child, who, sensible of his 
ingratitude and disobedience, falls at his parent’s feet, covered with confusion and 
melted into tears, with, “Father, I have sinned against heaven, and before thee, and am 
not worthy to be called thy son!” The same in kind, but infinitely more exquisite, does 
God feel when the penitent falls at his feet, and implores his mercy through Christ 
crucified.
GILL, "Like as a father pitieth his children,.... When in any affliction, disorder, or 
distress: the Lord stands in the relation of a Father to his people; they are his children by 
adopting grace, through the covenant of grace with them; by a sovereign act of his own 
will he puts them among the children, predestinates them to the adoption of children; 
and sends his Son to redeem them, that they might receive it, and his Spirit to bear 
witness to their spirits, that they are his children; and towards these he has all the 
affections of a tender parent. 
So the Lord pitieth them that fear him; not with a servile fear, which is unsuitable 
to the relation of children; but with reverence and godly fear, with a fear of him and his 
goodness, and on account of that; a filial fear, such a reverence as children should have 
of a father: and this character belongs to all the saints of all nations, Jews or Gentiles; 
and seems to be here given an purpose to include all; and that the divine pity and 
compassion might not be thought to be restrained to any particular nation. And, as the 
fruit of his tender mercy, he looks upon his children in their lost estate, and brings them 
out of it; he succours them under all their temptations; he sympathizes with them under 
all their afflictions: being full of compassion, he forgives their iniquities; and in the most 
tender manner receives them when they have backslidden, and heals their backslidings. 
The Targum in the king of Spain's Bible is, 
"so the Word of the Lord pities,'' 
HERY 13814, "He has pitied our sorrows, 
Psa_103:13, Psa_103:14. Observe, (1.) 
Whom he pities -those that fear him, that is, all good people, who in this world may 
become objects of pity on account of the grievances to which they are not only born, but 
born again. Or it may be understood of those who have not yet received the spirit of 
adoption, but are yet trembling at his word; those he pities,Jer_31:18, Jer_31:20. (2.) 
How he pities -as a father pities his children, and does them good as there is occasion. 
God is a Father to those that fear him and owns them for his children, and he is tender of 
them as a father. The father pities his children that are weak in knowledge and instructs 
them, pities them when they are froward and bears with them, pities them when they are 
sick and comforts them (Isa_66:13), pities them when they have fallen and helps them 
up again, pities them when they have offended, and, upon their submission, forgives 
them, pities them when they are wronged and gives them redress; thus the Lord pities 

74. those that fear him. (3.) Why he pities -for he knows our frame. He has reason to know 
our frame, for he framed us; and, having himself made man of the dust, he remembers 
that he is dust, not only by constitution, but by sentence. Dust thou art. He considers the 
frailty of our bodies and the folly of our souls, how little we can do, and expects 
accordingly from us, how little we can bear, and lays accordingly upon us, in all which 
appears the tenderness of his compassion.
JAMISO, "pitieth— literally, “has compassion on.”
CALVI, "13.As a father is compassionate towards his children, The Psalmist not
only explains by a comparison what he has already stated, but he at the same time
assigns the cause why God so graciously forgives us, which is, because he is a father
It is then in consequence of God’s having freely and sovereignly adopted us as his
children that he continually pardons our sins, and accordingly we are to draw from
that fountain the hope of forgiveness. And as no man has been adopted on the
ground of his own merit, it follows that sins are freely pardoned. God is compared
to earthly fathers, not because he is in every respect like them, but because there is
no earthly image by which his unparalleled love towards us can be better expressed.
That God’s fatherly goodness may not be perverted as an encouragement to sin,
David again repeats that God is thus favorable only to those who are his sincere
worshippers. It is indeed a proof of no ordinary forbearance for God to “make his
sun to rise on the evil and on the good,” (Matthew 5:45;) but the subject here treated
is the free imputation of the righteousness by which we are accounted the children
6nom6cuo,6HoqxfCoUf"xqv6-CIvCCofCo6nnvUvco6IN;oq6oqhose who entirely devote
themselves to so bountiful a Father, and reverently submit to his word. But as our
attainments in godliness in this world, whatever they may be, come far short of
perfection, there remains only one pillar on which our salvation can securely rest,
and that is the goodness of God.
SPURGEO, "Ver. 13. Like as a father pitieth his children, so the Lord pitieth
them that fear him. To those who truly reverence his holy name, the Lord is a father
and acts as such. These he pities, for in the very best of men the Lord sees much to
pity, and when they are at their best state they still need his compassion. This should
check every propensity to pride, though at the same time it should yield us the
richest comfort. Fathers feel for their children, especially when they are in pain,
they would like to suffer in their stead, their sighs and groans cut them to the quick:
thus sensitive towards us is our heavenly Father. We do not adore a god of stone,
but the living God, who is tenderness itself. He is at this moment compassionating
us, for the word is in the present tense; his pity never fails to flow, and we never
cease to need it.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 13. Like as a father pitieth his children, etc. A chaplain to seamen, at an
American port, visited a sailor who appeared to be near death. He spoke kindly to
the man upon the state of his soul, and directed him to cast himself on Jesus. With
an oath, the sick man bade him begone. The chaplain then told him that he must be
faithful to him, for if he died impenitent he would be lost for ever. The man was

75. sullen and silent, and pretentted to fall asleep. The visit was repeated more than
once, with similar ill success. At length the chaplain, suspecting that the sailor was a
Scotchman, repeated a verse of the old version of the Psalms:
"Such pity as a father hath
Unto his children dear.
Like pity shows the Lord to such
As worship him in fear."
Tears started into the sailor's eyes as he listened to these words. The chaplain asked
him if he had not had a pious mother. The man broke into tears. Yes, his mother
had, in years gone by, taught him these words, and had also prayed to God for him.
Since then he had been a wanderer by sea and land; but the memory of her faith
and love moved his heart. The appeals made to him were blessed by the Spirit of
God. His life was spared, and proved the reality of his conversion.
Ver. 13. Like as a father. It is to be observed in this verse, what kind of mercy the
prophet attributes to God. He says not, As man pities man, as the rich the poor man,
as the strong the feeble, as the freeman the captive, but he makes mention of that
pity which a father shows to his son, which is the greatest of all. The word Mxr itself
supports this view, as it properly signifies viscarum commotis. An example of this
we have in 1 Kings 3:23827 in the case of the woman who could not bear the
slaughter of her child... And afterwards in the case of the father of the prodigal. Lu
15:11832. Musculus.
Ver. 13. As a father pitieth his children. The father pitieth his children that are
weak in knowledge, and instructs them; pities them when they are froward, and
bears with them; pities them when they are sick, and comforts them; when they are
fallen, and helps them up again; when they have offended, and upon their
submission, forgives them; when they are wronged, and rights them. Thus "the
Lord pitieth them that fear him." Matthew Henry.
Ver. 13. So the Lord pitieth, &c. So and ten thousand times more than so. For he is
the "Father of all mercies, "and the Father of all the fatherhoods in heaven and
earth. Ephesians 3:15. John Trapp.
Ver. 13. The Load pitieth. Though it be commonly said, "It is better to be envied,
than pitied; "yet here it is not so: but it is a far happier thing to be pitied of God,
than to be envied of men. Sir R. Baker.
Ver. 13. Them that fear him. The fear of God is that deference to God which leads
you to subordinate your will to his; makes you intent on pleasing him; penitent in
view of past wilfulness; happy in his present smile; transported by his love; hopeful
of his glory. George Bowen.
Ver. 13. Them that fear him. It may be understood of those who have not yet
"received the spirit of adoption, "but are yet "trembling at his word, "those he
"pities." Matthew Henry.
Ver. 13814. The good father doth not turn off the child for being weak and sickly;
but is so much the more indulgent as his necessity requires succour. If his stomach
refuse meat, or cannot answer it with digestion, will he put him out of doors? o;
when the Shunamite's son complains of his head, she lays him in her bosom. A
mother is good to all the fruit of her womb, most kind to the sick infant: when it lies
with its eyes fixed on her, not able to declare its grief, or to call for what it desires,
this doubles her compassion: "So the Lord doth pity us, remembering our frame,

76. considering that we are but dust"; that our soul works by a lame instrument; and
therefore he requires not that of an elemental composition, which he doth of
angelical spirits. The son is commanded to write out such a copy fairly; he doth his
best, far short of the original; yet the father doth not chide, but encourage him. Or
he gives him a bow and arrows, bids him shoot to such a mark; he draws his utmost
strength, lets go cheerfully: the arrow drops far short, yet the son is praised, the
father pleased. Temptation assaults us, lust buffets us, secular business diverts us,
manifold is our weakness, but not beyond our Father's forgiveness: "He will spare
us, as a man spareth his own son that serveth him, " Malachi 3:17. Thomas Adams.
ELLICOTT8GREAT TEXTS, "Verse 13814
The Father’s Pity
Like as a father pitieth his children,
So the Lord pitieth them that fear him.
For he knoweth our frame;
He remembereth that we are dust.—Psalms 103:13814.
1. “Like as a father.” The history of religion shows that it has not been easy for men
to think of God in that extremely simple and human fashion; and yet, to Christians,
no other way of thinking appears so obvious or so natural. It met us in our
childhood, grew into the thinking of our youth, and has swayed the conceptions we
have formed of that august and invincible power that works for righteousness and
peace for evermore. We lisped it in our earliest hymns. It had a place in the first
prayers we offered at our mother’s knee. It was set out in many winsome forms in
the Sunday school; and when we realized something of the joy of the Divine pardon,
we felt more deeply than ever the entire appropriateness and unsurpassed charm of
the poet’s words. God is like a father. It saturates the Christian atmosphere. It is
shaping the thought and the life of the world.
And yet it is a matter of historic fact that men were thinking and inquiring for ages
before they were able to interpret God in the terms of human fatherhood. Groping
after God, if haply they might find Him, they sought their symbols first of all in the
many8leaved picture book of nature, and said, God is like the sun, shining in its
strength, and filling the world with its radiance. The moon is His symbol as it casts
its light on the path of the pilgrim in the night. “God is like the rock,” they
exclaimed; “His work is perfect.” He abides amid the storms and stress of life, stable
as the everlasting hills.
Quite late in history did men come to the human in their quest for the terms in
which they might express God; and when they reached this point, they seized at first
only upon the more arresting qualities of the animal in man, and said, “God is like
Hercules” in the invincible strength with which He crushes the evils in the world,
and makes an end of them. Later still, Plato advanced to the suggestion that God
was like a “geometer,” a thinker and fashioner, full of ideas and ideals; and, latest of
all, in one of the youngest portions of the Old Testament, not in Genesis, not in any
part of the Pentateuch, but in this wonderful and most gracious lyric, the 103rd
Psalm, possibly one of the last contributions of Hebrew Psalmody, the seer surpasses
all the great historical religions, and pictures God to us as a pitiful, compassionate,

77. sin8forgiving, and soul8healing Father, and thus supplies the basis for the most true,
most worthy, and most inspiring conception of God.
There was once a group of friends standing at the house door, gazing in wonder at
an eclipse. It was a cloudless night; and, as they saw the shadow of the earth gliding
so punctually over the face of the brilliant moon, a solemn emotion of awe fell upon
every mind, and in absolute silence they watched the magnificent phenomenon.
Everything connected with their daily lives seemed for a season to be forgotten; they
were citizens of infinitude; all their thoughts were swept into the regions of
immensity. But suddenly the silence was broken by a cry from the nursery where a
child had been laid to sleep. In that company, how soon you could tell who was the
mother; in a moment she had left the scene, had rushed upstairs, and was clasping
the baby in her embrace! What were the wonders of nature compared to the needs
of a suffering child? More sacred than the music of the spheres was that feeble
appeal for pity; more powerful than the sweet influence of the Pleiades was the
attraction of love which at once absorbed that woman’s soul. Then was she most like
God, not when she was exalted into amazement at the marvels of the sky, but when
she was soothing pain and chasing fear by tenderness and pity.1 [ote: F. Walters.]
2. In depicting the milder and kindlier aspect of God’s character the Old Testament
writers make pity the ground quality on which everything is based. With the Psalm
writers it is a standing description of God on this side of His nature that He is
“gracious and full of compassion.” His compassion for the perishable life and
oppressed state of Israel is expressly assigned by the prophets as His reason for
“redeeming” His people and forgiving their rebellions with long8suffering mercy.
When He withdraws locusts from the wasted fields of Palestine, it is because He
pities His people’s sufferings. The repentant city of ineveh is spared because its
helpless myriads touched in God’s great heart such ruth as Jonah had for his
withering gourd. And after Jerusalem’s fall, the patriot8poet who mourned so
exquisitely over its ruin finds the explanation of all disaster in these plaintive, half8
reproachful words, “Thou hast not pitied.” It reads as if the Almighty’s long8
suffering patience with men, His gracious kindness to His people, His relenting, even
His mercy in pardoning sin, were all felt by these old Hebrews to root themselves in
that beautiful sentiment of compassion with which a Being so immense and self8
contained in blessedness must look down on the fragile and sorrowful creatures
whose origin, whose habitation, and whose end are all of them in the dust.
“Pity lies at the core of all the great religions.” The chapters of the Koran, all of
them, begin with these words: “In the name of God, the compassionate, the
merciful.” The vast religion of Buddha numbers five hundred million votaries, and
pity is the keynote to it all.1 [ote: M. J. McLeod, Heavenly Harmonics for Earthly
Living, 99.]
3. The sense of God’s fatherly compassion grows out of man’s deepest experience.
The Psalmist is face to face with his own life, and with the life of Israel. He looks
back in his history, and counts up the “benefits” he has received from the Lord:
forgiveness and healing, solace and renewal, quickening and uplift. He is swayed by

78. the spirit of praise and adoration and love; and out of his own growing affection
there leaps up irresistibly this thought of God. It must be so. The God who meets his
sin with such pity and pardon, bears with his errors and guilty ignorance so
patiently, must have the heart of a father. These are the gifts of love. They reveal
wisdom, intelligence, adaptation of means to an end, but chiefly they show the same
sort of care for the soul of man as a loving father shows for his child; they disclose
the Divine heart. God forgives as a father does the mistakes and follies and sins of
his son. He delivers from peril, He crowns with loving8kindness and tenderness. He
satisfies the soaring desires of the spirit; He renews the springs of life. “Like as a
father pitieth his children, so the Lord pitieth them that fear him.”
But the most vital element in the Psalmist’s experience is the forgiveness of his sins.
It is to that he recurs again and again. God forgives as only a father8heart in its
fullest flow of pity and compassion can forgive. For it is not easy to forgive. Brothers
have been known to pursue one another in a spirit of retaliation for years, and some
fathers and mothers have shown hardness of heart towards their own offspring; but
God forgives with a generosity and completeness which show that no father has a
love so large as His.
Who is a pardoning God like Thee,
Or who has grace so rich and free!
It seems impossible to exaggerate in describing it. Listen to the singer as, with soul
bursting with thankfulness, he says, God does chide—but not always; nor does He
keep His anger for ever. Take your measuring8glass and look up into the heavens.
Let your gaze reach out to the farthest depths of the infinite blue, soar and still soar,
and still you do not reach the boundaries of His forgiving love: “He hath not dealt
with us after our sins; nor rewarded us according to our iniquities. For as the
heaven is high above the earth, so great is his mercy toward them that fear him.”
Years ago when death came to me first and took a child, the anguish was great.
Watching her while she lay dying, I learnt for the first time what is meant by the
words, “Like as a father pitieth his children.” Only so could I be taught the pity of
God. And I learnt too, at the same time, what God must feel at the loss of His
children. What are all these passionate affections but parables of Divine things?
Shall God suffer and not we?1 [ote: Life of R. W. Dale of Birmingham, 21.]
My little Son, who look’d from thoughtful eyes
And moved and spoke in quiet grown8up wise,
Having my law the seventh time disobey’d,
I struck him, and dismiss’d
With hard words and unkiss’d,
His Mother, who was patient, being dead.
Then, fearing lest his grief should hinder sleep,
I visited his bed,
But found him slumbering deep,
With darken’d eyelids, and their lashes yet
From his late sobbing wet.

79. And I, with moan,
Kissing away his tears, left others of my own;
For on a table drawn beside his head,
He had put, within his reach,
A box of counters, and a red8vein’d stone,
A piece of glass abraded by the beach
And six or seven shells,
A bottle with bluebells
And two French copper coins, ranged there with careful art,
To comfort his sad heart.
So when that night I pray’d
To God, I wept, and said:
Ah, when at last we lie with tranced breath,
ot vexing Thee in death,
And Thou rernemberest of what toys
We made our joys,
How weakly understood,
Thy great commanded good,
Then, fatherly not less
Than I whom Thou hast moulded from the clay,
Thou’lt leave Thy wrath, and say,
“I will be sorry for their childishness.”1 [ote: Coventry Patmore, The Unknown
Eros.]
4. The ew Testament discloses the fact that the pity of God is the sympathy of One
who associates Himself with us and undertakes for us. When we speak of the
Incarnation we think of the Divine in the human. But there is another side to that
great truth. There is the human in the Divine—what Robertson of Brighton used to
call the humanity of Deity, and what the late Principal Edwards of Bala called “the
humanity of God.” That is something which makes Him one with us, so that He
identifies Himself with us, and, in a word, pities us. ow nobody resents that kind of
pity, the pity of a genuine sympathy, which makes a man suffer because you suffer
and compels him so to identify himself with you as to enter into your experience.
That comes to you like balm; there is healing in it. It stands by your side; it puts its
arms around you, so to speak, and in quivering tones says: “My brother, my sister,
my child, this misfortune touches us both, for you are bone of my bone, and flesh of
my flesh. Because you suffer I must suffer. In the name of our common humanity, in
the name of God, let us try to help each other.” That is pity. That is the pity of God;
for that is the pity of love.
What is the meaning of Gethsemane and the cross but this, that the Son of God by
virtue of His identification with us in His humanity entered sympathetically into the
sin and suffering of the world? ot that He shared our sin by actual transgression,
for He knew no sin; but as a father shares the sin and shame and suffering of his
child, so the Lord Jesus shared our sin and shame and suffering. “Himself bare our
sins in his own body on the tree.” “He was wounded for our transgressions, he was
bruised for our iniquities.” He who knew no sin “was made sin for us.” How
otherwise could He have made atonement for us? And what is the teaching of the

80. parable of the Prodigal Son in this regard? How did the father pity his wandering
boy? He yearned for him when he was away in the far country; he knew well what it
all meant—the degradation, the undying stain, the suffering. And for every pang in
the heart of the son there was an answering pang in the heart of the father. And how
did the pity express itself? While the son was yet a great way off the father saw him,
and had compassion on him, and ran to meet him. Ah! pity does not think of its
dignity. The pity of some people could never get beyond a walk; it is too often on
stilts. The father’s pity made him run; he ran and fell on his neck and kissed him.
And that is the pity of God; that is how it is unfolded in the story of redemption.
A chord which has been once set in unison with another vibrates (they say) when its
fellow is sharply struck. God has set His heart through human suffering into
perpetual concord with human hearts. Strike them, and the heart of God quivers for
fellowship. If this is compassion, it is so in a more literal sense than when we use the
word as a mere synonym for pity. It is sympathy, in the Greek and ew Testament
sense; it is, as our version has it, being “touched” with the same feeling. It is the
remembrance of His own human past which stirs within the soul of Christ, when,
now, from His high seat, He sees what mortal men endure.1 [ote: J. O. Dykes.]
5. The Psalmist says that man’s weakness makes a sure appeal to the Father’s heart.
“For he knoweth our frame; he remembereth that we are dust.” Dust is a synonym
for frailty. While the mountains stand fast for generations, the dust into which they
are slowly worn has no abiding place. The winds toss it, carrying its unresisting
particles whithersoever they will. And the stuff out of which we are fashioned is just
as unstable and never at one stay. Our lives are of slenderer fibre than unspun silk,
brittle as threads of fine8drawn glass, breath8breakable as the texture that holds
together only in a vacuum. The Psalmist goes on to speak of death, reminding us
that man is like a flower of the field which, untended by human care, unscreened by
human device, unwarmed by human art, shrivels at the first sign of change and the
first moan of desert wind, and dies neglected and forlorn. Through the entire round
of his days he is ever matching and measuring his puny capacities against the
strong. Death, which draws the curtain over his cold, inert, baffled clay, is but the
last phase in that ever8recurring spectacle of impotence. And yet man draws the
Almighty God down to his help; and, marvellous to say, man draws God by reason
of his very frailty. Of the sum of that human life over which He bends I am but a
thousand8millionth part, and yet “the Lord thinketh upon me,” who “am poor and
needy”—thinketh of me the more closely for that very reason.
In his essay on “The Sublime and Beautiful,” Burke points out the fact that we
always associate physical smallness with the idea of beauty, and he supports his rule
by reminding us that in every known language terms of endearment are
diminutives. Is not the reason for this common note in the taste and speech of
mankind that the hearts of the strong and the chivalrous are captured by the very
weakness which solicits defence? When we are called upon to play the part of
providence to the helpless we experience a mysterious satisfaction which influences
our æsthetic judgment, and the helpless grow beautiful in our eyes. And does not
this peculiarity in human nature give us the clue to a mystery in the heart of God?

81. When He made man He put Divine qualities into a slender framework, filled up
with delicate clay, because to such beings the deepest secret of His tenderness could
be spoken.1 [ote: T. G. Selby.]
Will you say to a mother, Why do you waste such love on that poor child? Do you
not see that he is a cripple, has curvature of the spine, always will be a cripple? See
the little fellow creeping on his hands and knees! The doctor says that he can never
be strong; always will be a source of anxiety to you; most likely never will be able to
walk. Why worry so over him? What good will he ever be? Ah, if you spoke thus,
she would give you a look that would shrivel you.
My silent boy, I hold thee to my breast,
Just as I did when thou wast newly born.
It may be sinful, but I love thee best,
And kiss thy lips the longest night and morn.
Oh, thou art dear to me beyond all others,
And when I breathe my trust and bend my knee
For blessing on thy sisters and thy brothers,
God seems the nighest when I pray for thee.1 [ote: M. J. McLeod, Heavenly
Harmonies for Earthly Living, 110.]
6. God’s intimate knowledge of our weakness is the sure pledge of tender parental
treatment. It is certain that a very great part of the harshness of judgment which
passes among men is the result of imperfect knowledge. You do not know the man
you are speaking about; you do not know the natural infirmities, the bodily
hindrances, the constitutional causes which affect the person whom you are
blaming. You cannot take into your calculation all the circumstances, all the
pressure, all the temptation. You cannot read his motives, you cannot dip into the
secret processes going on in that man’s mind. If you could see all this, your feelings
would be very different, and your sentiments would be reversed.
ow, of all upon earth, a parent can best estimate these things in his own child. Has
he not watched him from the first passages of his dawning life? Has he not seen the
moulding of his frame? Has he not become intimate with the secret framework of
his being? Can he not take a more comprehensive view of him than any other man
can? And this pity flowing from parental knowledge is the shadow of that love of
God. He sees what no other eye sees, and His calculations include all the extenuating
circumstances—the health, the position, the conflict, the effort, the struggle, the
sorrow, the penitence. “He knows” and—blessed be God for the kind word, a word
very rarely known to us—” He remembers.” And so pity is the child of knowledge.
“Like as a father pitieth his children, so the Lord pitieth them that fear him. For he
knoweth our frame; he remembereth that we are dust.”
ot as one blind and deaf to our beseeching,
either forgetful that we are but dust,
ot as from heavens too high for our upreaching.
Coldly sublime, intolerably just:—

82. ay but Thou knewest us, Lord Christ Thou knowest,
Well Thou rememberest our feeble frame,
Thou canst conceive our highest and our lowest,
Pulses of nobleness and aches of shame.
Therefore have pity!—not that we accuse Thee,
Curse Thee and die and charge Thee with our woe;
ot thro’ Thy fault, O Holy One, we lose Thee,
ay, but our own,—yet hast Thou made us so!
Then tho’ our foul and limitless transgression
Grows with our growing, with our breath began,
Raise Thou the arms of endless intercession.
Jesus, divinest when Thou most art man!1 [ote: F. W. H. Myers, Saint Paul.]
7. The Psalmist based the pity of our Heavenly Father on His special knowledge of
our frame—such knowledge as only the Framer of it can possess. But to know man’s
frame, to know what is in man, even to search and try with Divine inspection the
heart and spirit of a man, is after all something less intimate and perfect than to be a
man. To learn a child’s lessons, feel a youth’s passions, think a man’s thoughts; to
be actually tempted to evil as men are tempted, and find out by trial how hard it is
for them to be good; to undergo the moral probation and discipline peculiar to a
human creature, impossible to the Creator; this must give—or, if we are to think
about the subject at all, it must be supposed by us to have given—to the Son of God
a fresh acquaintance with human experience, of quite another sort from the
omniscience of the creating Father. At all events, who can help feeling this, that, if it
is possible for any one to know us, understand us, and do us justice, Jesus Christ is
that One; since, as our Maker, He both knows what He made us fit to be and to do
and, as our Fellow8Man, has learned through what hindrances and temptations we
have become what we are?
An obelisk, originally brought from Egypt, stands in the piazza of St. Peter’s at
Rome. It was put into its present position in the sixteenth century. It weighs a little
short of a million pounds, and required the strength of eight hundred men, one
hundred and fifty horses, and forty8six cranes, to lift it on to its pedestal. The
crowds who witnessed the feat were forbidden to speak under pain of death. As the
ropes were tugged by hosts of workmen, and the huge obelisk slowly reared itself
like a waking giant, the movement suddenly stopped and the ropes threatened to
give way. The huge mass was about to fall crashing upon the pavement. An old
sailor in the crowd, familiar with the humours of ropes and the methods of treating
them, broke the silence and cried, “Pour water on the ropes!” The advice was
quickly followed, the ropes tightened, and the obelisk slowly rose again and settled
securely upon its base. In our past life how often have strain, tension, and peril come
to us! The ties by which we were knit to goodness, to truth, to purity, to faith, were
sorely tested, and seemed ready to snap and plunge us into ruin. Some temptation
arose out of all proportion to the staying power of our trust in God, some shock
fraught with impending disaster to the character, some partial alienation from right
paths threatening to strand our lives in uselessness. But the eye of infinite wisdom

83. was watching, and God remembered the weakness of the flesh. From within the
unseen there came a voice that saved us, and the peril was overpast. The strain
eased off, character strengthened itself to the emergency, and we were kept in the
plane of our providential lot. And through this wise, watchful pity of our infirmities
we come to find ourselves with a place in the living temple, monuments of the
gentleness, the sympathy, and the upholding power of the God who pities the frail.
In the moments which show most our weakness the Lord remembers that we are but
dust, and fortifies us against the strains and hazards which belong to our earthly
course.1 [ote: T. G. Selby, The God of the Frail, 14.]
8. Who are they that experience this pity of God? What does the text say? “Like as a
father pitieth his children, so the Lord pitieth them that fear him.” The same
expression occurs in the eleventh verse: “As the heaven is high above the earth, so
great is his mercy toward them that fear him.” And again in the seventeenth verse:
“The mercy of the Lord is from everlasting to everlasting upon them that fear him.”
ow, let us not imagine for a moment that God does not yearn with compassion over
men who are utterly reckless, men who are breaking through God’s law, and
treading the path that leadeth to destruction. God pities them; but, then, observe,
they are indifferent to Him; and if we are indifferent to any one, we do not care for
that one’s pity, we have no wish for his compassion. God’s compassion goes forth
upon all men, but all men cannot receive it, and do not receive it. It is not the idea of
terror that is conveyed by this word “fear.” We do not crave mercy from a tyrant;
we demand justice from him. If one might translate this word “fear” one should do
so by two words—“reverential love.” We can receive real sympathy only from those
we love with reverence. When we are bearing a great trial, when we are going
through our testing time, when we are bowing under a heavy sorrow, who are the
men and women from whom we seek sympathy or pity? It may be we seek for the
companionship of but one—only one—for whom our love is deep and reverent.
Bunyan in his long treatise On the Fear of God deals with the matter of “right fear”
very fully. “Take heed,” he says in that treatise, “of hardening thy heart at any time
against convictions of judgments. I bid you before to beware of a hard heart, now I
bid you beware of hardening your soft heart. The fear of the Lord is the pulse of the
soul. Pulses that beat are the best sighs of life; but the worst show that life is present.
Intermitting pulses are dangerous. David and Peter had an intermitting pulse in
reference to this fear.” Christian is no coward, and the adjective right is emphatic
when he speaks of right fear. The word fear has two senses, according as it relates to
dangerous or to sublime things. In the one connexion it is a sense of danger; in the
other it is the faculty of reverence, the habit of wonder, the continued power of awe
and admiration. Christian’s analysis of it includes both these senses. (1) It rises in
the conviction of sin—not (it will be observed) in the approach of punishment, but
in the horror of sin itself, as a thing to be abhorred apart from its consequences. (2)
It leads to a laying hold on Christ for salvation—in which the sense of danger and
the faculty of reverence are combined. (3) It begets in the soul a great reverence for
God.1 [ote: John Kelman, The Road, ii. 162.]
Among the children of God, while there is always that fearful and bowed

84. apprehension of His majesty, and that sacred dread of all offence to Him, which is
called the Fear of God, yet of real and essential fear there is not any, but clinging of
confidence to Him as their Rock, Fortress, and Deliverer; and perfect love, and
casting out of fear; so that it is not possible that, while the mind is rightly bent on
Him, there should be dread of anything either earthly or supernatural; and the
more dreadful seems the height of His majesty, the less fear they feel that dwell in
the shadow of it (“Of whom shall I be afraid”), so that they are as David was,
“devoted to His fear”; whereas, on the other hand, those who, if they may help it,
never conceive of God, but thrust away all thought and memory of Him, and in His
real terribleness and omnipresence fear Him not nor know Him, yet are by real,
acute, piercing, and ignoble fear, haunted for evermore.2 [ote: Ruskin, Modern
Painters, ii. ch. xiv. (Works, iv. 199).]
SBC, "
I. In the mind of the psalmists there was nothing contradictory between faith in 
God as a righteous Judge and faith in God as being longsuffering and of great kindness. 
They did not think of God as divided between His sense of justice and His love of mercy, 
because they understood that mercy was never forgotten in His judgments. They felt that 
His judgments were the truest mercies both for themselves and for the world at large. So 
deep was their conviction of the blessedness of God’s judgments that some of their most 
joyous strains are those in which they proclaim God as coming to judge the world in 
righteousness.
II. The text shows the fatherly character of God. He is our Father because He created and 
preserves us; He is our Father because He rules us by the stern yet loving discipline of 
His righteous judgment; He is our Father because He is full of love, and forgiveness, and 
tender, fatherly pity, knowing our frame and remembering that we are dust.
III. Here then is a proof of the Divine source whence the inspirations of the psalmists 
came. They knew God as their Father because the Spirit of adoption was speaking to 
their hearts.
G. Forbes, The Voice of God in the Psalms, p. 149.
References: 
Psa_103:11.—Sermons for Sundays, Festivals, and Fasts,1st series, p. 
292. Psa_103:12.—Spurgeon, Sermons, vol. xix., No. 1108.
Psalms 103:13
(with Heb_2:17; Heb_4:15)
The thought which I desire, by the comparison of these texts, to suggest is this: how the 
compassion of God for men disclosed in the Old Testament has grown in the New into 
the fellow-feeling of Christ. We have not lost our Father’s pity; we have gained a 
Brother’s sympathy.
I. Both halves of revelation agree in giving impartial prominence to two aspects of God’s 
moral attitude towards us: to His aspect of displeasure towards the sinner as identified 
with his sin and His aspect of grace towards the sinner as separable from his sin. But 
looking only to the gracious or favourable side of the Divine character, I am struck by 
this, that in those Old Testament writings which make most of the kindlier and milder 

85. attributes of Jehovah the grand quality on which everything is made to rest is His pity. 
The inconceivable vastness of that interval which divides God from men was ever 
present to the devout Hebrew. It was across this gulf of contrast that Hebrew piety 
always represented Jehovah as regarding man. He beheld them creatures of yesterday, 
small, and frail, and evil, evanescent and sorrowful. He pitied them. Very beautiful to 
think of is this tender turning of the great Divine heart toward such as we are, and the 
waking up of pity at each new sight of our pitiable mood. Whatever the Old Testament 
discloses of Divine kindness to men, of gentle forbearance, and enduring, watchful care, 
and abundant forgiveness, and healing helpfulness, seems all of it to be the 
condescension of One who is too great to be anything else than nobly pitiful.
II. There is no doubt whatever that some souls, fed on such views of God as these, did 
grow up to a spiritual stature quite heroical. True greatness of soul is near of kin to a 
manly lowliness of soul, and he who frankly and profoundly worships Him who is alone 
noble enough for worship will find himself ennobled.
III. At the same time, the characteristic tendency of Old Testament saints to look at the 
Divine goodness as coloured by His pity, and as having a constant reference to His 
distance above His creatures, implied an imperfect appreciation of His love. Love has 
not done its best when from above it pities us who are below. One better thing it had to 
do; and at last, when the world was ripe to bear it, love came and did it. Love when it is 
perfect vanquishes what it cannot obliterate: the distinctions of high and low, of great 
and small. It refuses to be separated from its loved one. Down from His height of serene, 
compassionate Divinity, therefore, love drew the Eternal Son of God, to become a 
Brother of the men whose Father He was. God has entered into a new relation to 
humanity. He has, what once He had not, a fellow-feeling, that fellow-feeling which 
springs from the touch of kinship. In brief, to the paternity of God has been added the 
fraternal tie.
IV. There are three directions in which actual experience must be held to modify even 
the compassions of the Most Merciful. (1) It gives such knowledge of every similar 
sufferer’s case as no mere spectator can have. (2) By His incarnation Christ has put 
Himself on our own level. He has abolished at His own choice the gulf which parted us. 
He is our Equal; He is our Fellow. (3) A chord which has been once set in unison with 
another vibrates, they say, when its fellow is sharply struck. God has set His heart 
through human suffering into perpetual concord with human hearts. Strike them, and 
the heart of God quivers for fellowship. It is the remembrance of His own human past 
which stirs within the soul of Christ when, now from His high seat, He sees what mortal 
men endure. An echo from an unforgotten passion answers back to all the cries and sighs 
that go daily up from men and women who to this hour on earth must toil, and weep, 
and pray, and agonise, and die.
J. Oswald Dykes, Sermons, p. 138.
I. Jesus made Deity attractive. He presented Him in such a fashion that human love 
humanly expressed could give itself to Him. The incarnation of God translated theology 
out of metaphysics into the physical, brought the apprehension of it within the scope of 
those senses that feed the soul. Pity, tenderness, courtesy of manner, sweetness of 
speech, patience, bravery, humility, faith, hope—these in Jesus were revealed as Divine, 
as God in the flesh, as Deity brought nigh.

86. II. There is nothing so fine in its influence or so sweet in its expression as the authority 
of love. We yielded loving obedience to it when we were children, as we heard its words 
from the mouth of mother and father. We never doubted their right to speak it. We never 
thought it was unnecessary. No more should we when God commands us. God is father 
and mother to us. His commands are wishes in our behalf, suggestions to us, entreaties, 
prayers, and whatever else is natural for love to feel and do for those it calls its own. This 
idea of the commands of God gives the mind a right standpoint from which to see the 
face and to hear the advice of that heavenly Fatherhood which is over us all in its 
solicitude, anxiety, and deathless love.
III. In the future we shall grow into this love as trees grow to their leaves and their 
blossoms. We are human now, but we are learning to be Divine. The creeds may not help 
us; but the loving and the forgiving, the bearing and the fighting, the weeping and the 
laughing, will. Our day will come after night, and our calm after storm. We are men and 
women now; we shall be angels by-and-bye: and what are angels but men fully grown 
and women to whom all possible whiteness and sweetness has come? Our Father will 
give us new names when we are grown enough to look like Him.
W. H. Murray, The Fruits of the Spirit, p. 397.
I. Upon the three grounds of creation, property, and unity we base the parental 
tenderness of God. And if once that fact be established, there are two things which 
become impossible for ever. (1) The one impossibility is that God should ever feel 
contempt for us. Pity is a respectful feeling; real pity never despises: it always acts 
delicately. (2) The other impossibility is that God should ever feel any unkindness 
towards us.
II. Notice one or two of the characteristic features which mark a father. (1) Anticipation. 
We have an amazing history yet to learn of what has been the anticipatory character of 
God’s love to us. (2) Patience. Of all the marvels of God, the greatest marvel is His 
longsuffering. If you ask the secret of this wonderful endurance of God, how it is that He 
has borne all the insults and all the irritation which we all have been continually giving 
Him, the answer lies in the deep principle of parental character. (3) God’s pity is not a 
weak pity; it is not a morbid pity; it is not a pity that cannot punish. He does punish His 
own children; in this world He punishes them more severely than other men.
J. Vaughan, Fifty Sermons,9th series, p. 186. 
References: Psa_103:13.— Spurgeon, Sermons, vol. xxviii., No. 1650; J. Baillie, 
Christian World Pulpit, vol. xxx., p. 230.
Psalms 103:13-14
I. There is no evidence to be derived of the existence of pity in any overruling Deity as far 
as the laws of nature reveal the Divine character. As we rise from the lower to the higher 
organised animals, there does begin to be a very distinct manifestation of affection. 
Among men the feeling of pity is first disclosed in a very clear way. We are prepared to 
believe that the analogy of this line of development continues, and that in angels it is as 

87. much superior to what it is in the highest men as in the highest men it is superior to 
what it is in the lowest; and we are prepared to believe that above angels and all supernal 
beings, in God Himself, it takes on a grandeur and dignity, utterly inconceivable to men 
and commensurate with the infinite-ness of God’s own nature.
II. If we look at human society as an organisation, we shall find that it does not fitly serve 
as an analogue of the Divine nature. As a ruler, man cannot have pity. Government was 
not meant for purposes of restoration. It was meant to be a restraining, guiding, penal 
institution.
III. Above all other places, it is in the family and in the individual heart that we find the 
full disclosure of pity, or a state of sympathy and helpfulness in view of another’s 
suffering. If one would gain the clearest ideas of the scope and nature of pity, he must 
study it in the family. There we see: (1) that love inflicts pain. (2) Where suffering is 
inflicted by a wise and loving parent, the object of it is not to avenge a wrong done to the 
parent. (3) Pity is consistent with penalty.
In view of these statements, I remark: (a) Pity on the part of God will not prevent the 
infliction of penalty among transgressors. (b) Those who are suffering the just 
consequences of their sins are not on that account excluded from God’s pity. (c) All who 
are striving to live aright in this world, although they are far from successful, may be 
comforted in the thought that there are more who sympathise with them than they know 
or dream.
H. W. Beecher, Sermons,3rd series, p. 326.
14 for he knows how we are formed,
he remembers that we are dust.
BARES, "For he knoweth our frame -Our formation; of what we are made; 
how we are made. That is, he knows that we are made of dust; that we are frail; that we 
are subject to decay; that we soon sink under a heavy load. This is given as a reason why 
he pities us - that we are so frail and feeble, and that we are so easily broken down by a 
pressure of trial.
He remembereth that we are dust -Made of the earth. 
Gen_2:7; Gen_3:19. In 
his dealings with us he does not forget of what frail materials he made us, and how little 
our frames can bear. He tempers his dealings to the weakness and frailty of our nature, 
and his compassion interposes when the weight of sorrows would crush us. 
Remembering, too, our weakness, he interposes by his power to sustain us, and to 
enable us to bear what our frame could not otherwise endure. Compare the notes at Isa_

88. 57:16.
CLARKE, "For he knoweth our frame -ונרצי  yitsrenu, “our formation;” the 
manner in which we are constructed, and the materials of which we are made. He knows 
we cannot contend with him, and if he uses his power against us, we must be crushed to 
destruction. In all his conduct towards us he considers the frailty of our nature, the 
untowardness of our circumstances, the strength and subtlety of temptation, and the 
sure party (till the heart is renewed) that the tempter has within us. Though all these 
things are against us, yet it must ever be said, whatever use we make of it, “the grace of 
God is sufficient for us.” But alas! alas! who makes use of that sufficient grace? Here, 
then, is cause for condemnation. But, O amazing mercy! if any man sin, we have an 
advocate with the Father, Jesus Christ the righteous. And like as a father pitieth his 
children, so the Lord pitieth them that fear him; for he knoweth our frame, he 
remembereth that we are but dust. The man who can say, in the face of these Scriptures, 
Let us sin that grace may abound, is a brute and demon, who has neither lot nor part in 
this thing.
GILL, "For he knoweth our frame,.... The outward frame of their bodies, what 
brittle ware, what earthen vessels, they be; he being the potter, they the clay, he knows 
what they are able to bear, and what not; that if he lays his hand too heavy, or strikes too 
hard, or repeats his strokes too often, they will fall in pieces: he knows the inward frame 
of their minds, the corruption of their nature, how prone they are to sin; and therefore 
does not expect perfect services from them: how impotent they are to that which is good; 
that they can do nothing of themselves; nor think a good thought, nor do a good action; 
and that their best frames are very uncertain ones; and that, though the spirit may be 
willing, the flesh is weak. The word used is the same that is rendered "imagination", 
Gen_6:5, and by which the Jews generally express the depravity and corruption of 
nature; and so the Targum here paraphrases it, 
"for he knows our evil concupiscence, which causes us to sin;'' 
and to this sense Kimchi. 
He remembereth that we are dust(b); are of the dust originally, and return to it 
again at death; and into which men soon crumble when he lays his hand upon them; this 
he considers, see Psa_78:38. The Targum is, 
"it is remembered before him, that we are of the dust:'' 
the Septuagint version makes a petition of it, "remember that we are dust"; and so the 
Arabic version. And we should remember it ourselves, and be humble before God; and 
wonder at his grace and goodness to us, Gen_18:27. 
JAMISO, "he— “who formed,” Psa_94:9.
knoweth our frame— literally, “our form.”
we are dust— made of and tending to it (Gen_2:7).

89. CALVI, "14.For he knoweth David here annihilates all the worth which men
would arrogate to themselves, and asserts that it is the consideration of our misery,
and that alone, which moves God to exercise patience towards us. This again we
ought carefully to mark, not only for the purpose of subduing the pride of our flesh,
but also that a sense of our unworthiness may not prevent us from trusting in God.
The more wretched and despicable our condition is, the more inclined is God to
show mercy, for the remembrance that we are clay and dust is enough to incite him
to do us good.
SPURGEO, "Ver. 14. For he knoweth our frame. He knows how we are made, for
he made us. Our make and build, our constitution and temperament, our prevailing
infirmity and most besetting temptation he well perceives, for he searches our
inmost nature.
He remembereth that we are dust. Made of dust, dust still, and ready to return to
dust. We have sometimes heard of "the Iron Duke, " and of iron constitutions, but
the words are soon belied, for the Iron Duke is dissolved, and other men of like
rigour are following to the grave, where "dust to dust" is an appropriate requiem.
We too often forget that we are dust, and try our minds and bodies unduly by
excessive mental and bodily exertion, we are also too little mindful of the infirmities
of others, and impose upon them burdens grievous to be borne; but our heavenly
Father never overloads us, and never fails to give us strength equal to our day,
because he always takes our frailty into account when he is apportioning to us our
lot. Blessed be his holy name for this gentleness towards his frail creatures.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 14. He knoweth our frame. "Our formation; "the manner in which we are
constructed, and the materials of which we are made. Adam Clarke.
Ver. 14. He knoweth our frame; he remembereth that we are dust. ot like some
unskilled empiric, who hath but one receipt for all, strong or weak, young or old;
but as a wise physician considers his patient, and then writes his bill. Men and devils
are but God's apothecaries, they make not our physic, but give what God prescribes.
Balaam loved Balak's fee well enough, but could not go a hair's breadth beyond
God's commission. William Gumall.
Ver. 14. He remembereth that we are dust. As if the very matter out of which man
was first made, though without sin, were a disadvantage to him, in the resisting of
sin. It was a disadvantage before man had any sin in him, how much more is it now
when most men have nothing at all in them but sin, and the best have very much.
"That which is born of the flesh, "saith Christ, "is flesh." Corrupt nature can
produce none but corrupt acts. Joseph Caryl.
Ver. 14. We are dust.
O how in this Thy quire of souls I stand,
—Propt by Thy hand—
A heap of sand!
Which busie thoughts—like winds—would scatter quite,
And put to flight,
But for Thy might;
Thy hand alone doth tame
Those blasts, and knit my frame. Henry Vaughan.

90. Ver. 14, 16. We are dust. I never see one of those spiral pillars of dust which, like a
mimic simoon, rush along the road upon a windy day, with8 ont thinking, "There is
an image of life." Dust and a breath! Observe how the apparent "pillar" is but a
condition, an active condition, of the particles of dust, and those particles
continually changing. The form depends upon the incessant movement. The heavy
sand floats on the impalpable air while it partakes its motion; let that cease and it
fails, So the dull clods of the field, smitten by force, take wings and soar in life,
partake for a time its rapid course, and then, the force exhausted, fall back into
their former state. A whirl, a flux, maintained by forces without, and ceasing when
they are withdrawn; that is our life. James Hinton, in "Thoughts on, Health and
some of its Conditions, " 1871.
BESO, "Verses 14816
Psalms 103:14816. For he knoweth our frame — The weakness and mortality of our
natures, and the frailty and misery of our condition, (as the expression seems to be
explained in the following clause) That we are but dust — And that if he should let
loose his hand upon us, we should be irrecoverably destroyed. For, as for man —
Fallen, mortal man; his days are as grass — Which grows out of the earth, rises but
a little way above it, and soon withers and returns to it again: see Isaiah 40:687. As a
flower of the field — If man, in his best estate, seem somewhat more than grass; if
he flourish in health and strength, youth and beauty, riches and honour; if he look
fresh and fair, gay and lovely, glorious and powerful; yet even then he is but as a
flower which, though distinguished a little from the grass, will wither with it; yea, as
a flower of the field — Which is more exposed to winds and other violences than the
flowers of the garden, that are secured by the art and care of the gardener; so he
flourisheth — Unfolds his beauty in youth, and flourishes a while in the vigour of
manhood; but the wind — A blasting or blighting wind, unseen and unlooked for;
passeth over it — Over the flower, even when it is in its perfection; and it is gone —
It droops, shrinks, and bows its head; its leaves fall off, and it sinks into the ground
that gave it birth. And the place thereof shall know it no more — There is no more
any appearance or remembrance of it in the place where it stood and flourished.
Thus the life of man is not only wasting of itself, but its period is liable to be
anticipated by a thousand accidents. If the breath of the divine displeasure pass over
him, and God, with rebukes, correct him for iniquity, his beauty consumes away like
a moth fretting a garment: his comeliness and vigour; his prosperity, wealth, and
glory; his health, strength, and life, waste away gradually, or vanish suddenly; and
he bows his drooping head and mingles again with his native dust; his friends and
his companions look for him at the accustomed spot which he once adorned, but in
vain: the earth has opened her mouth to receive him, and his place shall know him
no more
COFFMA, "Verse 14
GOD'S COSIDERATIO OF MA'S FRAILTY
"For he knoweth our frame;
He remembereth that we are dust.

91. As for man, his days are as grass;
As a flower of the field, so he flourisheth.
For the wind passeth over it, and it is gone;
And the place thereof shall know it no more.
But the lovingkindness of Jehovah is from everlasting to everlasting upon them that
fear him,
And his righteousness unto children's children;
To such as keep his covenant,
And to those that remember his precepts to do them."
The first part of this paragraph gives some of the reasons for God's pity mentioned
in the preceding verses. especially man's weakness and the brevity of his existence.
"From everlasting to everlasting ... unto children's children" (Psalms 103:17). As a
special encouragement to his children, particularly those who keep the covenant and
remember the precepts of God to do them, God reminds us here that his mercies
and lovingkindness are eternal, benefitting, not merely those who love him, but also
extending the benefits to their children.
"To such as keep his covenant and remember his precepts to do them" (Psalms
103:18). There is a reciprocal element in the great blessings and mercies of God,
which are never bestowed upon the wicked and the righteous alike, except in the
matter of such general blessings as the sunshine and the rain provided for both. The
special lovingkindness and mercy of God in evidence here are promised to the
obedient.
15 The life of mortals is like grass,
they flourish like a flower of the field;
BARES, "As for man -literally, “Man; like the grass are his days!” The thought is 

92. fixed on man: man so frail and weak; man, not only made originally of earth, but man 
delicate, feeble, soon to pass away like the springing grass, or like the fading flower.
His days are as grass -See the notes at Psa_90:5-6; compare Isa_40:6-8, notes; 
1Pe_1:24, note.
As a flower of the field -As a blossom. It opens with beauty and fragrance, but 
soon fades and perishes.
So he flourisheth -Rather, “So he blossoms.” That is, he is like a flower that is fresh 
and beautiful, and that soon withers away.
CLARKE, "His days are as grass -See the note on 
Psa_90:5.
GILL, "As for man, his days are as grass,.... He himself is like the grass which 
springs out of the earth; continues on it for a time, and then drops into it; the 
continuance of the grass is very short, it flourishes in the morning, is cut down at 
evening, and withers; see Psa_90:5. As a flower of the field, so he flourisheth; which 
denotes the goodliness of man, and describes him in his best estate, as possessed of 
health, riches, honour, and all the gifts and endowments of nature; and yet, with all 
these, is only like a field flower, exposed to every wind, liable to be cropped by every 
hand, and to be trampled upon by the beasts of the field; and therefore flourishes not 
long: so very precarious and uncertain is man in his most flourishing circumstances; see 
Isa_40:6.
HERY, " He has perpetuated his covenant-mercy and thereby provided relief for our 
frailty, Psa_103:15-18. See here, (1.) How short man's life is and of what uncertain 
continuance. The lives even of great men and good men are so, and neither their 
greatness nor their goodness can alter the property of them: As for man, his days are as 
grass, which grows out of the earth, rises but a little way above it, and soon withers and 
returns to it again. See Isa_40:6, Isa_40:7. Man, in his best estate, seems somewhat 
more than grass; he flourishes and looks gay; yet then he is but like a flower of the field,
which, though distinguished a little from the grass, will wither with it. The flower of the 
garden is commonly more choice and valuable, and, though in its own nature withering, 
will last the longer for its being sheltered by the garden wall and the gardener's care; but 
the flower of the field (to which life is here compared) is not only withering in itself, but 
exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the 
field. Man's life is not only wasting of itself, but its period may be anticipated by a 
thousand accidents. When the flower is in its perfection a blasting wind, unseen, 
unlooked for, passes over it, and it is gone; it hangs the head, drops the leaves, dwindles 
into the ground again, and the place thereof, which was proud of it, now knows it no 
more. Such a thing is man: God considers this, and pities him; let him consider it 
himself, and be humble, dead to this world and thoughtful of another. 
JAMISO, "So short and frail is life that a breath may destroy it.
it is gone— literally, “it is not.”
know it no more— no more recognize him (
Psa_90:6; Isa_40:6-8).
K&D 15818, "The figure of the grass recalls Psa_90:5., cf. Isa_40:6-8; Isa_51:12; that 

93. of the flower, Job_14:2. שׁוּנ ֱא is man as a mortal being; his life's duration is likened to that 
of a blade of grass, and his beauty and glory to a flower of the field, whose fullest bloom 
is also the beginning of its fading. In Psa_103:16o1S (the same as in Isa_40:7.) refers to 
man, who is compared to grass and flowers. י ִR is m0c with a hypothetical perfect; and the 
wind that scorches up the plants, referred to man, is an emblem of every form of peril 
that threatens life: often enough it is really a breath of wind which snaps off a man's life. 
The bold designation of vanishing away without leaving any trace, “and his place 
knoweth him no more,” is taken from Job_7:10, cf. ibid. Job_8:18; Job_20:9. In the 
midst of this plant-like, frail destiny, there is, however, one strong ground of comfort. 
There is an everlasting power, which raises all those who link themselves with it above 
the transitoriness involved in nature's laws, and makes them eternal like itself. This 
power is the mercy of God, which spans itself above (ל ַע) all those who fear Him like an 
eternal heaven. This is God's righteousness, which rewards faithful adherence to His 
covenant and conscientious fulfilment of His precepts in accordance with the order of 
redemption, and shows itself even to (trC) children's children, according to Exo_20:6; 
Exo_34:7; Deu_7:9: on into a thousand generations, i.e., into infinity.
CALVI, "To the same purpose is the comparison immediately following, (verse
15,) that all the excellency of man withers away like a fading flower at the first blast
of the wind. Man is indeed improperly said to flourish. But as it might be alleged
that he is, nevertheless, distinguished by some endowment or other, David grants
that he flourishes like the grass, instead of saying, as he might justly have done, that
he is a vapor or shadow, or a thing of nought. Although, as long as we live in this
world, we are adorned with natural gifts, and, to say nothing of other things, “live,
and move, and have our being in God,” (Acts 17:28;) yet as we have nothing except
what is dependent on the will of another, and which may be taken from us every
hour, our life is only a show or phantom that passes away. The subject here treated,
is properly the brevity of life, to which God has a regard in so mercifully pardoning
us, as it is said in another psalm: “He remembered that they were but flesh, a wind
that passeth away, and cometh not again,” (Psalms 78:39.) If it is asked why David,
making no mention of the soul, which yet is the principal part of man, declares us to
be dust and clay? I answer, that it is enough to induce God mercifully to sustain us,
when he sees that nothing surpasses our life in frailty. And although the soul, after it
has departed from the prison of the body, remains alive, yet its doing so does not
arise from any inherent power of its own. Were God to withdraw his grace, the soul
would be nothing more than a puff or blast, even as the body is dust; and thus there
would doubtless be found in the whole man nothing but mere vanity.
SPURGEO, "Ver. 15. As for man, his days are as grass. He lives on the grass, and
lives like the grass. Corn is but educated grass, and man, who feeds on it, partakes
of its nature. The grass lives, grows, flowers, falls beneath the scythe, dries up, and
is removed from the field: read this sentence over again, and you will find it the
history of man. If he lives out his little day, he is cut down at last, and it is far more
likely that he will wither before he comes to maturity, or be plucked away on a

94. sudden, long before he has fulfilled his time.
As a flower of the field, so he flourisheth. He has a beauty and a comeliness even as
the meadows have when they are yellow with the king8cups, but, alas, how short8
lived! o sooner come than gone, a flash of loveliness and no more! Man is not even
like a flower in the conservatory or in the sheltered garden border, he grows best
according to nature, as the field8flower does, and like the unprotected beautifier of
the pasture, he runs a thousand risks of coming to a speedy end. A large
congregation, in many8coloured attire, always reminds us of a meadow bright with
many hues; and the comparison becomes sadly true when we reflect, that as the
grass and its goodliness soon pass away, even so will those we gaze upon, and all
their visible beauty. Thus, too, must it be with all that comes of the flesh, even its
greatest excellencies and natural virtues, for "that which is born of the flesh is flesh,
"and therefore is but as grass which withers if but a breath of wind assails it. Happy
are they who, born from above, have in them an incorruptible seed which liveth and
abideth for ever.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 15. As for man. The insignificance of man is especially brought out by the use
of EOSH here. Robert Baker Girdlestone.
Ver. 15. Man comes forth, says Job, like a flower, and is cut down; he is sent into the
world the fairest and noblest part of God's works, fashioned after the image of his
Creator, with respect to reason and the great faculties of the mind; he cometh forth
glorious as the flower of the field; as it surpasses the vegetable world in beauty, so
does he the animal world in the glory and excellence of his nature. The one, if no
untimely accident oppress it, soon arrives at the full period of its perfection, —is
suffered to triumph for a few moments, and is plucked up by the roots in the very
pride and gayest stage of its being; —or if it happens to escape the hands of
violence, in a few days it necessarily sickens of itself and dies away. Man likewise,
though his progress is slower, and his duration somewhat longer, yet the periods of
his growth and declension are nearly the same, both in the nature and manner of
them. If he escapes the dangers which threaten his tenderer years, he is soon got into
the full maturity and strength of life; and if he is so fortunate as not to be hurried
out of it then by accidents, by his own folly and intemperance—if he escapes these,
he naturally decays of himself, —a period comes fast upon him, beyond which he
was not made to last. Like flowers or fruits which may be plucked up by force
before the time of their maturity, yet cannot be made to outgrow the period when
they are to fade and drop of themselves; when that comes, the hand of nature then
plucks them both off, and no art of the botanist can uphold the one, or skill of the
physician preserve the other, beyond the periods to which their original frames and
constitutions were made to extend. As God has appointed and determined the
several growths and decays of the vegetable race, so he seems as evidently to have
prescribed the same laws to man, as well as all living creatures, in the first
rudiments of which there are contained the specific powers of their growth,
duration and extinction; and when the evolutions of those animal powers are
exhausted and run down, the creature expires and dies of itself, as ripe fruit falls
from the tree, or a flower preserved beyond its bloom, drops and perishes upon the
stalk. Lawrence Sterne, 171381768.
Ver. 15. The Psalmist saith of man, as a flower of the field, so he flourisheth. It is not

95. a flower of the garden, but of the "field." This latter is more subject to decay than
the former, because it lies more open to the nipping air and violent winds, and to the
browsing mouth of the beast, and is more liable to be trampled upon: by all these
ways it decayeth as well as by the scorching sun, and its own fading temper. John
Edwards, in "Theologia Reformata."
Ver. 15. As flower of the field.
What is life! like a flower, with the bane in its bosom,
Today full of promise—tomorrow it dies! —
And health—like the dew8drop that hangs in its blossom,
Survives but a night, and exhales to the skies!
How oft beneath the bud that is brightest and fairest,
The seeds of the canker in embryo lurk!
How oft at the root of the flower that is rarest—
Secure in its ambush the worm is at work? James Beattie, 173581803.
SIMEO, "PERPETUITY OF GOD’S MERCY
Psalms 103:15818. As for man, his days are as grass; as a flower of the field, so he
flourisheth: for the wind passeth over it, and it is gone; and the place thereof shall
know it no more. But the mercy of the Lord is from everlasting to everlasting upon
them that fear him, and his righteousness unto children’s children; to such as keep
his covenant, and to those that remember his commandments to do them.
THE consideration of the shortness and uncertainty of human life is at all times
seasonable, and more especially on such an occasion as this; when &c. [ote: The
occasion may be stated as for a Funeral, or on ew Year’s Day.] — — — If indeed
we had no hope beyond the grave, such a subject would be most gloomy and
appalling: but when connected, as in the passage before us, with the unbounded
mercy of our God, it is full of consolation to all who are looking forward to the
eternal world. But we must have a good hope that we shall be partakers of God’s
mercy, or else not even the glorious description which is here given of it will divest
death of its sting, or reconcile us to the thought of approaching dissolution. Let us
then from these words consider,
I. The character of God’s people—
In general terms they are represented as “fearing God.” This of itself would be
sufficient to distinguish them from all other people, more especially as it marks “the
spirit of their minds.” A humble sense of his presence, a dread of doing any thing
contrary to his will, and a filial desire to please him, universally distinguish his
children: but still they are more clearly discerned by the characters assigned to
them in our text:
1. They “keep God’s covenant”—
[This is the covenant which was made with Abraham [ote: Galatians 3:16817.];
and of which Christ is the surety: he has undertaken to accomplish every thing for

96. his believing people; to expiate their sins by his blood, and to renew their souls by
his grace — — — “It is ordered in all things and sure [ote: 2 Samuel 23:5.]” — —
— This the Believer sees to be exactly suited to his necessities, in that it provides
every thing for him, and only requires that he receive thankfully what is thus
offered to him freely. This therefore he embraces: “He lays hold on it” as all his
hope: and he relies upon it with his whole heart — ——]
2. They “do his commandments”—
[They are not negligent of good works, though they do not rely upon them for their
justification before God: “they love God’s law,” which is written in their hearts: and
they treasure up in their minds his precepts, no less than his promises. To do the
will of God, to do it universally without exception, and constantly without
intermission, is the one desire of their hearts. They would gladly, if it were possible,
“stand perfect and complete in all the will of God,” being “holy, as God is holy,”
and “perfect, even as their Father which is in heaven is perfect.”]
Such are the objects of God’s love: but how shall we express,
II. The extent of his mercy towards them—
The mercy of God is the great subject of this psalm. In the foregoing verses it is set
forth in a way of comparison; (equalling the boundless extent of heaven;) but in the
words before us it is declared in a way of contrast with the transitoriness of man’s
existence upon earth.
Man’s existence here is only as the flower of the field—
[It was “but yesterday” that we grew up and to8morrow “our place will no more be
found.” If suffered to continue for a while, we are only ripening for the scythe; but a
burning sun, or blasting wind, may cut short our existence in an hour [ote: James
1:10811.]. And when once the flower of the grass is withered, all remembrance of it
is gone: and so it is with us: we look gay and flourish for a little moment: and then
pass away, and give place to other generations.]
But “the mercy of God towards his people is from everlasting to everlasting”—
[As to its origin, it existed from all eternity. It is not excited in the bosom of our God
by any thing that he sees in man: neither the misery of our fallen state, nor any
goodness which we may be supposed to manifest, move him to exercise a disposition
that was not antecedently conceived in his own mind. Both his determination to
exercise mercy, and the objects towards whom it should be exercised, were from all
eternity fixed in his own bosom [ote: Ephesians 3:11. 2 Timothy 1:9.]. His people
are chosen by him, not because they are holy, or will be holy, but that they “may be
holy, and without blame before him in love [ote: Ephesians 1:486.].” “He loved
them with an everlasting love, and therefore with loving8kindness hath he drawn
them [ote: Jeremiah 31:3.].”

97. In its duration also it is everlasting. “If he have begun a good work in them, we may
be confident that he will carry it on [ote: Philippians 1:6.]. As, on the one hand, he
will not depart from them, so, on the other hand, “he will put his fear in their
hearts, that they may not depart from him [ote: Jeremiah 32:40.].” If at any time
they transgress against him, he will chastise them with the rod, till he has brought
them back to himself: but “his loving8kindness will he not utterly take from them
[ote: Psalms 89:30836.]:” for “his gifts and callings are without repentance [ote:
Romans 11:29.].” In every age will he prove faithful to his promises, even “to all
posterities for evermore.”
This doctrine is thought by many to encourage a presumptuous confidence, and a
consequent neglect of holiness. But, if we only bear in mind the statement before
given of the character of God’s people, and our unequivocal declaration, that no
person who does not answer to that character can have any scriptural hope of
mercy, we shall see, that there is no occasion for jealousy on that head. The holiness
of man is secured by the irreversible decree of Heaven, That the end shall be
combined with the means; and that every one whom God has ordained unto life,
shall be “made meet for the inheritance of the saints in light.” We need not be afraid
to give unto God all the glory of our salvation, and to ascribe all to the operation of
his sovereign grace, since, whatever may be said of God’s decrees, it is an infallible
truth, that “without holiness no man shall see the Lord.”]
Let us learn from hence,
1. In what light we should view our present state of existence—
[We should learn from nature, and from every thing we see around us. Let all, and
the young especially, look, not at the grass merely, but at the flower of the grass, and
learn from that, how transient their life is [ote: Isaiah 40:688. This would be
proper to insist on, if it were the funeral of a young person.] — — — And let none,
like the fool in the Gospel, promise themselves years, when, for ought they know,
this very night their souls may be required of them.]
2. In what way we should improve it—
[What have we to do, but to attain the character of God’s people, and to secure the
mercy which he will exercise towards them? — — — In comparison of this, all
earthly pursuits are vanity; since, transient as our life is, we may yet find the objects
of our fondest regard still more transient [ote: If this were a Funeral Sermon for
an eminently pious person, his views and conduct might with propriety be stated
here.].”]

98. 16 the wind blows over it and it is gone,
and its place remembers it no more.
BARES, "For the wind passeth over it, and it is gone -Margin, as in Hebrew, 
“it is not.” The reference is either to a hot and burning wind, that dries up the flower; or 
to a furious wind that tears it from its stem; or to a gentle breeze that takes off its petals 
as they loosen their hold, and are ready to fall. So man falls - as if a breath - a breeze -
came over him, and he is gone. How easily is man swept off! How little force, apparently, 
does it require to remove the most beautiful and blooming youth of either sex from the 
earth! How speedily does beauty vanish; how soon, like a fading flower, does such a one 
pass away!
And the place thereof shall know it no more -That is, It shall no more appear 
in the place where it was seen and known. The “place” is here personified as if capable of 
recognizing the objects which are present, and as if it missed the things which were once 
there. They are gone. So it will soon be in all the places where we have been; where we 
have been seen; where we have been known. In our dwellings; at our tables; in our places 
of business; in our offices, counting-rooms, studies, laboratories; in the streets where we 
have walked from day to day; in the pulpit, the court-room, the legislation-hall; in the 
place of revelry or festivity; in the prayer-room, the Sabbath-school, the sanctuary - we 
shall be seen no longer. We shall be gone: and the impression on those who are there, 
and with whom we have been associated, will be best expressed by the language, “he is 
gone!” Gone; - where? No one that survives can tell. All that they whom we leave will 
know will be that we are absent - that we are “gone.” But to us now, how momentous the 
inquiry, “Where shall we be, when we are gone from among the living?” Other places will 
“know” us; will it be in heaven, or hell?
CLARKE, "The wind passeth over it -Referring perhaps to some blasting 
pestilential wind.
GILL, "For the wind passeth over it, and it is gone,.... A stormy wind, as the 
Targum, which tears it up by its roots, or blows off the flower, and it is seen no more; or 
a blighting easterly wind, which, blowing on it, shrivels it up, and it dies at once; such an 
one as blasted the seven ears of corn in Pharaoh's dream, 
Gen_41:23or any impetuous, 
drying, and noxious wind: and so when the east wind of adversity passes over a man, his 
riches, and honour, and estate, are presently gone; or some bodily distemper, which 
takes away health, strength, and beauty, and impairs the mind; and especially death, 
which removes at once into another world. 
And the place thereof shall know it no more; the place where the flower grew 
shall know it no more; or it shall be seen no more in it: so man, when he dies, though he 
is not annihilated, he is somewhere; he is in another world, either of happiness or woe; 

99. yet he is not in this world, in the house and family, in the station and business he was; he 
is no longer known nor seen among men on earth; see Job_7:10.
SPURGEO, "Ver. 16. For the wind passeth over it, and it is gone. Only a little
wind is needed, not even a scythe is demanded, a breath can do it, for the flower is
so frail.
"If one sharp wind sweep over the field,
It withers in an hour."
How small a portion of deleterious gas suffices to create a deadly fever, which no art
6no_yIokyIoCqy;uo,6oIvvco6noCH6Uco6Uo7-NNvqAoyoL-nn of foul air is deadlier far, and
fails not to lay low the healthiest and most stalwart son of man.
And the place thereof shall know it no more. The flower blooms no more. It may
have a successor, but as for itself its leaves are scattered, and its perfume will never
again sweeten the evening air. Man also dies and is gone, gone from his old haunts,
his dear home, and his daily labours, never to return. As far as this world is
concerned, he is as though he never had been; the sun rises, the moon increases or
wanes, summer and winter run their round, the rivers flow, and all things continue
in their courses as though they missed him not, so little a figure does he make in the
affairs of nature. Perhaps a friend will note that he is gone, and say,
"One morn. I missed him on the accustomed hill,
Along the heath, and near his favourite tree;
Another came, nor yet beside the rill,
or up the lawn, nor at the wood was he."
But when the "dirges due" are silent, beyond a mound of earth, and perhaps a
crumbling stone, how small will be the memorial of our existence upon this busy
scene! True there are more enduring memories, and an existence of another kind
coeval with eternity, but these belong, not to our flesh, which is but grass, but to a
higher life, in which we rise to close fellowship with the Eternal.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 16. The wind passeth over it, and it is gone, etc. A breath of air, a gentle wind
(xwr) passes over him and he is gone. It would not be so strange if a tempest, a
whirlwind, passing over should sweep him away. The Psalmist means much more
than this. The gentlest touch, the whispering breeze, bears him off. He soon becomes
a stranger, no more known in the little space he once filled, going out and coming in.
Henry Cowles.
Ver. 16. The wind passeth over it, and it is gone. It is well known that a hot wind in
qxvovyCqocvCqU6;Coyqo6IkvovgvU;o"UvvIoqxfI"uo,6UofC this to be wondered at, if, as Dr.
Russell says, the winds sometimes "bring with them a degree and kind of heat,
which one would imagine came out of an oven, and which, when it blows hard, will
affect metals within the houses, such as locks of room doors, nearly as much as if
they had been exposed to the rays of the sun." The blasting effect which seems to be
here alluded to, of certain pestilential winds upon the animal frame, is by no means
exaggerated by the comparison to the sudden fading of a flower. Maillet describes
hundreds of persons in a caravan as stifled on the spot by the fire and dust, of which
the deadly wind, that sometimes prevails in the eastern deserts, seems to be
composed. And Sir John Chardin describes this wind "as making a great hissing

100. noise, "and says that "it appears red and fiery, and kills those whom it strikes by a
kind of stifling them, especially when it happens in the day time." Richard Mant.
Ver. 16. The place thereof shall know him no more, &c. Man, once turned to dust, is
blown about by every wind, from place to place; and what knows the place, when
dust falls upon it; whether it be the dust of a prince, or of a peasant; whether of a
man, or of a beast? And must not man then needs be very miserable, when time and
place, the two best helps of life, do both forsake him? for what help can he have of
time, when his days are but as grass? What help of place, when his place denies him,
and will not know him? Sir R. Baker.
WHEDO, "16. The wind passeth over it—The allusion is to the east and southeast
winds, which, coming from the hot desert of Arabia, pass over Palestine with
vehemence, destroying life, withering grass and herbage, and exhausting the
strength of men and animals. See Ezekiel 17:10; Ezekiel 19:12; Hosea 13:15.
It is gone—Hebrew, It is not. Such is our transient, mortal life. But the language
applies specially to wicked and worldly men who have their portion in this life and
forget God. See Job 20:9; Psalms 37:10; Psalms 73:19820.
The place thereof shall know it no more— Taken almost literally from Job 7:8
ELLICOTT, "(16) The wind—i.e., the hot, scorching blast, as in Isaiah 40:7. Even
in our humid climate, it may be said of a flower—
“If one sharp wind sweep o’er the field,
It withers in an hour.”
But the pestilential winds of the East are described as bringing a heat like that of an
oven, which immediately blasts every green thing.
Know it no more.—Comp. Job 7:10. Man vanishes away without leaving a trace
behind. The pathos of the verse has been well caught in the well8known lines of
Gray:—
“One morn I missed him on the accustomed hill,
Along the heath, and near his favourite tree:
Another came, nor yet beside the rill,
or up the lawn, nor at the wood was he.”

101. 17 But from everlasting to everlasting
the Lord’s love is with those who fear him,
and his righteousness with their children’s
children—
BARES, "But the mercy of the Lord -The favor of the Lord; or, his loving-
kindness.
Is from everlasting to everlasting -Is from the eternity past to the eternity to 
come. It had its foundation in the eternal decrees of God; it has its security in his 
purpose that where it is conferred, it shall not be withdrawn. It had no beginning; it will 
have no end. There never was a period in the past when it was not the purpose of God to 
save his people; there never will be a period in the future when it will be said that his 
saving mercy has ceased. It would be difficult to think of a statement which would at the 
same time, in so few words, confirm at once the doctrine of the divine decrees, and the 
doctrine of the perseverance of the saints. If either of these doctrines is denied, then 
what is here stated by the psalmist is not true: if the doctrine of the divine decrees is 
denied, then his purpose of mercy had a beginning, and is not “from everlasting;” if the 
doctrine of the perseverance of the saints is denied, then his mercy has an end, and is not 
“to everlasting.”
Upon them that fear him -In respect to those who are his true worshippers, or his 
true people.
And his righteousness -His righteous purpose; or, his purpose in regard to their 
“becoming” righteous.
Unto children’s children -literally, “sons of sons.” That is, his purposes embrace 
the children and children’s children of the righteous; or, they are included in the 
covenant of mercy. See the notes at 
Act_2:39. Compare Exo_20:6.
CLARKE, "The mercy of the Lord is from everlasting to everlasting -דסח  
chesed signifies more particularly the exuberant goodness of God. This is an attribute of 
his nature, and must be from everlasting to everlasting; and hence, his righteousness 
(תקדצ  tsidketh) - his merciful mode of justifying the ungodly, is extended from one 
generation to another.
Unto children’s children -It is still in force, and the doctrine of reconciliation 
through Christ shall continue to be preached till the conclusion of time.
GILL, "But the mercy of the Lord is from everlasting to everlasting upon 
them that fear him,.... In opposition to the frailty of man, the stability and duration of 

102. the mercy of God is observed. This reaches from one eternity to another; it is from 
everlasting in the heart of God: it appeared in the choice of the vessels of mercy; in the 
covenant of grace, which is founded upon it, and filled with it; every blessing of which 
flows from it, and therefore are called the "sure mercies of David". And it appears in time 
in the regeneration of God's elect, which is according to his abundant mercy; in the 
forgiveness of their sins, which is according to the multitude of his tender mercies; and 
in their whole salvation, which is by that, and not by works of righteousness; and will 
endure for ever, for the mercy of our Lord Jesus Christ is unto eternal life. It reaches 
from the world past to the world to come, as the Targum; and it is so "upon them that 
fear" the Lord; not with a servile, but a filial fear; a fear of the Lord and his goodness; 
which only is consistent with the grace and mercy of God, and a sense of it: not that the 
fear of God is the cause of mercy or grace; but, on the contrary, grace and mercy are the 
cause of the fear of God; which is a blessing of the covenant of grace, and one of the first 
things which appear in conversion; but this properly describes the persons who openly 
and manifestly share in the grace or mercy of God, and to whom he manifests it yet more 
and more; nor have any reason to believe they are the objects of it, until the true fear of 
God is wrought in their hearts; and, besides, this character may be given to show that 
the mercy and grace of God are not limited to the Israelites only, but belong to such of all 
nations that fear the Lord. 
And his righteousness unto children's children; not the essential righteousness 
of God, but rather his faithfulness in the performance of his promises, which he will not 
suffer to fail: the justifying righteousness of Christ is here meant; which is an everlasting 
one, and is unto and upon all them that believe, in all successive generations; which is 
meant by the phrase of "children's children", even the spiritual seed of Christ, the seed of 
the church, the seed of Israel; to all and each of which, in every age, the word of God 
comes, and his promises are fulfilled; and who are justified by and glory in Christ, their 
righteousness; and who are further described in the next verse, which shows that not the 
carnal seed of them that fear the Lord are meant.
HERY 17818, "How long and lasting God's mercy is to his people (
Psa_103:17, Psa_
103:18): it will continue longer than their lives, and will survive their present state. 
Observe, [1.] The description of those to whom this mercy belongs. They are such as fear 
God, such as are truly religious, from principle. First, They live a life of faith; for they 
keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not 
let it go. They keep it as a treasure, keep it as their portion, and would not for all the 
world part with it, for it is their life. Secondly, They live a life of obedience; they 
remember his commandments to do them, else they do not keep his covenant. Those 
only shall have the benefit of God's promises that make conscience of his precepts. See 
who those are that have a good memory, as well as a good understanding (Psa_111:10), 
those that remember God's commandments, not to talk of them, but to do them, and to 
be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it 
will last them longer than their lives on earth, and therefore they need not be troubled 
though their lives be short, since death itself will be no abridgment, no infringement, of 
their bliss. God's mercy is better than life, for it will out-live it. First, To their souls, 
which are immortal; to them the mercy of the Lord is from everlasting to everlasting;
from everlasting in the councils of it to everlasting in the consequences of it, in their 
election before the world was and their glorification when this world shall be no more; 
for they are predestinated to the inheritance (Eph_1:11) and look for the mercy of the 
Lord, the Lord Jesus, unto eternal life. Secondly, To their seed, which shall be kept up to 
the end of time (Psa_102:28): His righteousness, the truth of his promise, shall be unto 

103. children's children; provided they tread in the steps of their predecessors' piety, and 
keep his covenant, as they did, then shall mercy be preserved to them, even to a 
thousand generations.
JAMISO, "For similar contrast compare 
Psa_90:2-6; Psa_102:27, Psa_102:28.
CALVI, "17.But the goodness of Jehovah, etc The Psalmist leaves nothing to men
to rely upon but the mercy of God; for it would be egregious folly to seek a ground
of confidence in themselves. After having shown the utter emptiness of men, he adds
the seasonable consolation, that, although they have no intrinsic excellence, which
does not vanish into smoke, yet God is an inexhaustible fountain of life, to supply
their wants. This contrast is to be particularly observed; for whom does he thus
divest of all excellence? The faithful who are regenerated by the Spirit of God, and
who worship him with true devotion, these are the persons whom he leaves nothing
on which their hope may rest but the mere goodness of God. As the Divine goodness
is everlasting, the weakness and frailty of the faithful does not prevent them from
boasting of eternal salvation to the close of life, and even in death itself. David does
not confine their hope within the limits of time — he views it as commensurate in
duration with the grace on which it is founded. To goodness is subjoined
righteousness, a word, as we have had occasion frequently to observe before,
denoting the protection by which God defends and preserves his own people. He is
then called righteous, not because he rewards every man according to his desert, but
because he deals faithfully with his saints, in spreading the hand of his protection
over them. The Prophet has properly placed this righteousness after goodness, as
being the effect of goodness. He also asserts that it extends to the children and
children’s children, according to these words in Deuteronomy 7:9, “God keepeth
mercy to a thousand generations.” It is a singular proof of his love that he not only
receives each of us individually into his favor, but also herein associates with us our
offspring, as it were by hereditary right, that they may be partakers of the same
adoption. How shall He cast us off, who, in receiving our children and children’s
children into his protection, shows to us in their persons how precious our salvation
is in his sight?
SPURGEO, "Ver. 17. But the mercy of the LORD is from everlasting to
everlasting upon them that fear him. Blessed but! How vast the contrast between the
fading flower and the everlasting God! How wonderful that his mercy should link
our frailty with his eternity, and make us everlasting too! From old eternity the
Lord viewed his people as objects of mercy, and as such chose them to become
partakers of his grace; the doctrine of eternal election is most delightful to those
who have light to see it and love wherewith to accept it. It is a theme for deepest
thought and highest joy. The "to everlasting" is equally precious. Jehovah changes
not, he has mercy without end as well as without be"fIIfI"uo,vgvUoHfNNoqx6CvoHx6o
fear him find that either their sins or their needs have exhausted the great deep of

104. his grace. The main question is, "Do we fear him?" If we are lifting up to heaven the
eye of filial fear, the gaze of paternal love is never removed from us, and it never
will be, world without end.
And his righteousness unto children's children. Mercy to those with whom the Lord
makes a covenant is guaranteed by righteousness;it is because he is just that he
never revokes a promise, or fails to fulfil it. Our believing sons and their seed for
ever will find the word of the Lord the same: to them will he display his grace and
bless them even as he has blessed us. Let us sing, then, for posterity. The past
commands our praise and the future invites it. For our descendants let us sing as
well as pray. If Abraham rejoiced concerning his seed, so also may the godly, for
"instead of the fathers shall be the children, "and as the last Psalm told us in its
concluding verse, "the children of thy servants shall continue, and their seed shall
be established before thee."
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 17. But the mercy of the Lord is from everlasting to everlasting. o human
benevolence is perpetually the same; but by expelfence we see that those who are
kind today, may be changed into tyrants tomorrow. Examples of this we have in the
life of ero, and many other rulers. Therefore lest we should suspect the goodness of
God to bear any similar character, it is said with inconceivable consolation, that it
shall never cease, but is prepared for ever for all those who fear and serve God.
Musculus.
Ver. 17. From everlasting to everlasting. From everlasting, by predestination; to
everlasting, by glorification: the one without beginning, the other without end.
Bernard.
WHEDO, "17. But the mercy of the Lord—The adversative sense of the
conjunction marks the contrast between the perishable and frail in man, (vers. 15,
16,) and the everlasting “mercy” and faithfulness of God to “such as keep his
covenant.” Psalms 103:17818.
Everlasting to everlasting—From eternity to eternity. By a law of interpretation the
words are limited only by the nature of the subject.
Unto children’s children—A quotation from Exodus 20:6; Exodus 34:7;
Deuteronomy 7:9
BESO, "Verse 17818
Psalms 103:17818. But the mercy of the Lord is from everlasting, &c. — But though
we quickly decay and perish, yet God’s mercy to us doth not die with us, but, as it
was from eternity exercised in gracious purposes, so it will be continued unto
eternity in that future and endless life which is before us; upon them that fear him
— That is, upon them that are truly religious: see above on Psalms 103:11. And his
righteousness unto children’s children — Either his faithfulness, or his benignity,
the word being frequently used in both these senses, as has been shown before. But
it is here called righteousness, to intimate that God’s kindness to the posterity of his
people is not only an act of his goodness, but also a discharge of the obligation under

105. which he had laid himself to them, as elsewhere, so especially Exodus 20:6, to which
this place seems to relate. To such as keep his covenant — To them that, through his
grace, perform the condition of God’s covenant, that sincerely love and obey him.
Such restrictions are often added, as, in the general, to overthrow the presumptuous
hopes of ungodly men, so particularly to admonish the Israelites not to rest too
much on the privileges of their parents, or the covenant made with them, nor to
expect any benefit by it but upon condition of their continuance in God’s covenant.
And to those that remember his commandments — That have them much in their
thoughts, and practise them in the course of their lives.
18 with those who keep his covenant
and remember to obey his precepts.
BARES, "To such as keep his covenant -To such as adhere to the 
arrangements of his covenant, or who are faithful on their part. God will be faithful to 
his part of the covenant; and where there is fidelity on the part of his people, the 
blessings implied in the covenant will be conferred on them and on their children. The 
promise is ample, and the fidelity of God is certain, but still it is true that in those 
promises, and in that fidelity, it is implied that his people on their part must be faithful 
also, or the blessings will not be bestowed. There are no promises of blessings to the 
unfaithful, nor have those who are unfaithful any reason to hope that they or theirs will 
be partakers of the blessings of the covenant of mercy. Our only hope that we or our 
children will be partakers of the blessings of the covenant is to be found in the fact that 
we ourselves are faithful to God.
And to those that remember his commandments to do t hem -Who do not 
“forget” his law. If they do forget it, they have no right to expect the blessing. Obedience 
and fidelity are our only reasonable grounds of expectation of the blessing of God.
CLARKE, "To such as keep his convenant -The spirit of which was, I will be 
your God; We will be thy People. From the covenant came the commandments, and their 
obligation to remember and do them; and on such keepers of the covenant, and doers of 
the commandments, God promises to pour out his mercy through all generations.

106. GILL, "To such as keep his covenant,.... The covenant of grace, which is peculiarly 
the Lord's covenant, as distinct from man's; and which he keeps himself, and is ever 
mindful of it. This he makes known to his people at conversion; his secret is with them, 
and he shows them his covenant; the blessings and promises of it; their interest in them, 
and in himself, as their covenant God: which they "observe" (c), as the word here used 
signifies; and observing it, they lay hold upon it by faith, as belonging to them; and 
laying hold upon it, they "keep" it as their own, and keep it fast, and will not part with 
their interest in it for all the world. 
And to those that remember his commandments to do t hem; some read them 
and hear them, but forget them, at least to do them: these are like a man that beholds his 
face in a glass, and forgets what manner of man he is; so James compares one that is a 
forgetful hearer, and not a doer of the word, Jam_1:23. The commandments of God are 
best remembered, so as to be done, when he puts his laws into the minds of men, and 
writes them in their hearts, and puts his Spirit within them, to cause them to walk in his 
statutes, and do them, Jer_31:34. 
JAMISO, "such ... covenant— limits the general terms preceding.
righteousness— as usual (Psa_7:17; Psa_31:1).
CALVI, "Farther, as nothing is more easy than for hypocrites to flatter themselves
under a false pretext, that they are in favor with God, or for degenerate children
groundlessly to apply to themselves the promises made to their fathers, it is again
stated, by way of exception, in the 18th verse, that God is merciful only to those who,
on their part, keep his covenant, which the unbelieving make of none effect by their
wickedness. The keeping, or observing of the covenant, which is here put instead of
the fear of God, mentioned in the preceding verse, is worthy of notice; for thus
David intimates that none are the true worshippers of God but those who reverently
obey his Word. Very far from this are the Papists, who, thinking themselves equal to
the angels in holiness, nevertheless shake off the yoke of God, like wild beasts, by
trampling under foot his Holy Word. David, therefore, rightly judges of men’s
godliness, by their submitting themselves to the Word of God, and following the rule
which he has prescribed to them. As the covenant begins with a solemn article
containing the promise of grace, faith and prayer are required, above all things, to
qxvoLU6LvUo&vvLfI"o6nofquo,6UofCoqxvoyccfqf6IyNokNyuse superfluous — who remember
his statutes; for, although God is continually putting us in mind of them, yet we soon
slide away to worldly cares — are confused by a multiplicity of avocations, and are
lulled asleep by many allurements. Thus forgetfulness extinguishes the light of truth,
unless the faithful stir up themselves from time to time. David tells us that this
remembrance of God’s statutes has an invigorating effect when men employ
themselves in doing them. Many are sufficiently forward to discourse upon them
with their tongues whose feet are very slow, and whose hands are well nigh dead, in
regard to active service.
SPURGEO, "Ver. 18. Children of the righteous are not, however, promised the

107. Lord's mercy without stipulation, and this verse completes the statement of the last
by adding: To such as keep his covenant, and to those that remember his
commandments to do them. The parents must be obedient and the children too. We
are here bidden to abide by the covenant, and those who run off to any other
confidence than the finished work of Jesus are not among those who obey this
precept; those with whom the covenant is really made stand firm to it, and having
begun in the Spirit, they do not seek to be made perfect in the flesh. The truly godly
keep the Lord's commands carefully—they "remember"; they observe them
practically—"to do them": moreover they do not pick and choose, but remember
"his commandments" as such, without exalting one above another as their own
pleasure or convenience may dictate. May our offspring be a thoughtful, careful,
observant race, eager to know the will of the Lord, and prompt to follow it fully,
then will his mercy enrich and honour them from generation to generation.
This verse also suggests praise, for who would wish the Lord to smile on those who
will not regard his ways? That were to encourage vice. From the manner in which
some men unguardedly preach the covenant, one might infer that God would bless a
certain set of men however they might live, and however they might neglect his laws.
But the word teaches not so. The covenant is not legal, but it is holy. It is all of grace
from first to last, yet it is no panderer to sin; on the contrary, one of its greatest
promises is, "I will put my laws in their hearts and in their minds will I write
them"; its general aim is the sanctifying of a people unto God, zealous for good
works, and all its gifts and operations work in that direction. Faith keeps the
covenant by looking alone to Jesus, while at the same time by earnest obedience it
remembers the Lord's commandments to do them.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 18. To do them. Commands are to be remembered in order to practice; a vain
speculation is not the intent of the publication of them. Stephen Charnock.
19 The Lord has established his throne in heaven,
and his kingdom rules over all.
BARES, "The Lord hath prepared his throne in the heavens -He has 
“fixed” his throne there. This is the ground of the security that his blessing will be 
imparted to those who fear him, and to their children’s children, or that it will be 
transmitted to coming generations. God is a Sovereign. His throne is fixed and firm. His 
dominion is not vacillating and changing. His reign is not, like the reign of earthly 
monarchs, dependent on the capriciousness of a changeable will, or on passion; nor is it 
liable to be altered by death, by revolution, or a new dynasty. The throne of God is ever 

108. the same, and nothing can shake or overthrow it. Compare the notes at Psa_11:4.
And his kingdom ruleth over all -He reigns over all the universe - the heavens 
and the earth; and he can, therefore, execute all his purposes. Compare Psa_47:2.
CLARKE, "The Lord hath prepared his throne in the heavens -There he is 
Sovereign, but his dominion extends equally over all the earth; for his kingdom - regal 
government, influence, and sway, ruleth over all.
GILL, "The Lord hath prepared his throne in the heavens,.... The heaven is his 
throne; here he sits enthroned in all the glory of his majesty, with all his attendants upon 
him, and courtiers about him. The Lord Christ is now in heaven; and where he will 
continue to the restitution of all things, and from whence his people expect him at the 
last day. Here he is on the same throne with his divine Father; which throne he has 
"prepared" or "established" 
(d), so as it cannot be moved: when others are cast down, 
this shall stand; his throne is for ever and ever. The Targum in the king's Bible is, 
"the Word of the Lord hath prepared, &c.'' 
And his kingdom ruleth over all; over all created beings; over angels, good and bad; 
over men, righteous and wicked; over the greatest of men, the kings and princes of the 
earth. Good angels are subject to him devils tremble at him; saints acknowledge him as 
their King; the wicked he rules with a rod of iron; and kings reign by him, and are 
accountable to him; see Psa_22:28. 
HERY, "Here is, I. The doctrine of universal providence laid down, Psa_103:19. He 
has secured the happiness of his peculiar people by promise and covenant, but the order 
of mankind, and the world in general, he secures by common providence. The Lord has 
a throne of his own, a throne of glory, a throne of government. He that made all rules all, 
and both by a word of power: He has prepared his throne, has fixed and established it 
that it cannot be shaken; he has afore-ordained all the measures of his government and 
does all according to the counsel of his own will. He has prepared it in the heavens,
above us, and out of sight; for he holds back the face of his throne, and spreads a cloud 
upon it (Job_26:9); yet he can himself judge through the dark cloud,Job_22:13. Hence 
the heavens are said to rule (Dan_4:26), and we are led to consider this by the influence 
which even the visible heavens have upon this earth, their dominion,Job_38:33; Gen_
1:16. But though God's throne is in heaven, and there he keeps his court, and thither we 
are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He 
takes cognizance of all the inhabitants, and all the affairs, of this lower world, and 
disposes all persons and things according to the counsel of his will, to his own glory 
(Dan_4:35): His kingdom rules over all kings and all kingdoms, and from it there is no 
exempt jurisdiction.
JAMISO, "God’s firm and universal dominion is a pledge that He will keep His 
promises (
Psa_11:4; Psa_47:8).
K&D 19822, "He is able to show Himself thus gracious to His own, for He is the 

109. supra-mundane, all-ruling King. With this thought the poet draws on to the close of his 
song of praise. The heavens in opposition to the earth, as in Psa_115:3; Ecc_5:12, is the 
unchangeable realm above the rise and fall of things here below. On Psa_103:19cf. 1Ch_
29:12. C1Y sS refers to everything created without exception, the universe of created things. 
In connection with the heavens of glory the poet cannot but call to mind the angels. His
call to these to join in the praise of Jahve has its parallel only in Psa_29:1-11andPsa_
148:1-14. It arises from the consciousness of the church on earth that it stands in living 
like-minded fellowship with the angels of God, and that it possesses a dignity which rises 
above all created things, even the angels which are appointed to serve it (Psa_91:11). 
They are called Th e”1SeN as in Joe_3:11, and in fact ts71Yth b”1SeN, as the strong to whom belongs 
strength unequalled. Their life endowed with heroic strength is spent entirely - an 
example for mortals - in an obedient execution of the word of God. ts“1l rP eC is a definition 
not of the purpose, but of the manner: obediendo (as in Gen_2:3perficiendo). Hearing 
the call of His word, they also forthwith put it into execution. the hosts (ויg ָב ְצ), as וי ָת ֲרֽ ָשׁ ְמ
shows, are the celestial spirits gathered around the angels of a higher rank (cf. Luk_
2:13), the innumerable 8mWiyML'Want=cmo2pip (Psa_104:4, Dan_7:10; Heb_1:14), for there 
is a hierarchia caelestis. From the archangels the poet comes to the myriads of the 
heavenly hosts, and from these to all creatures, that they, wheresoever they may be 
throughout Jahve's wide domain, may join in the song of praise that is to be struck up; 
and from this point he comes back to his own soul, which he modestly includes among 
the creatures mentioned in the third passage. A threefold h eP r;sSth eu .”A wS now corresponds to 
the threefold _u .”A wS; and inasmuch as the poet thus comes back to his own soul, his Psalm 
also turns back into itself and assumes the form of a converging circle.
CALVI, "19.Jehovah hath established his throne in the heavens David having
recounted the benefits by which God lays each of us in particular, and also the
whole Church, under obligation to him, now extols in general his infinite glory. The
amount is, that whenever God is mentioned, men should learn to ascend in their
contemplations above the whole world, because his majesty transcends the heavens;
and they should farther learn not to measure his power by that of man, since it has
under its control all kingdoms and dominions. That none may think that earthly
creatures only are here put in subjection to God, the Psalmist chiefly addresses the
angels. In calling upon them to join in praising God, he teaches both himself and all
the godly, that there is not a better nor a more desirable exercise than to praise God,
since there is not a more excellent service in which even the angels are employed.
The angels are doubtless too willing and prompt in the discharge of this duty, to
stand in need of incitement from us. With what face then, it may be said, can we,
whose slothfulness is so great, take it upon us to exhort them? But although these
exalted beings run swiftly before us, and we with difficulty come lagging after them,
yet David enjoins them to sing God’s praises for our sake, that by their example he
may awaken us from our drowsiness. The object he has in view, as I have adverted
to before, is to be noted, which is, by addressing his discourse to the angels to teach
us, that the highest end which they propose to themselves is to advance the divine
glory. Accordingly, while in one sentence he clothes them with strength, in the
immediately following, he describes them as hanging on God’s word, waiting for his

110. orders, — Ye who do his commandment However great the power, as if he had said,
with which you are endued, you reckon nothing more honorable than to obey God.
And it is not only said that they execute God’s commandments, but to express more
distinctly the promptitude of their obedience, it is asserted, that they are always
ready to perform whatever he commands them.
SPURGEO, "Ver. 19. The LORD has prepared his throne in the heavens. Here is
a grand burst of song produced by a view of the boundless power, and glorious
sovereignty of Jehovah. His throne is fixed, for that is the word; it is estabhshed,
settled, immovable.
"He sits on no precarious throne,
or borrows leave to be."
About his government there is no alarm, no disorder, no perturbation, no hurrying
to and fro in expedients, no surprises to be met or unexpected catastrophes to be
warded off; —all is prepared and fixed, and he himself has prepared and fixed it.
He is no delegated sovereign for whom a throne is set up by another; he is an
autocrat, and his dominion arises from himself and is sustained by his own innate
power. This matchless sovereignty is the pledge of our security, the pillar upon
which our confidence may safely lean.
And his kingdom ruleth over all. Over the whole universe he stretches his sceptre.
He now reigns universally, he always has done so, and he always will. To us the
world may seem rent with anarchy, but he brings order out of confusion. The
warring elements are marching beneath his banner when they most wildly rush
onward in furious tempest. Great and small, intelligent and material, willing and
unwilling, fierce or gentle, —all, all are under his sway. His is the only universal
monarchy, he is the blessed and only Potentate, King of kings and Lord of lords. A
clear view of his ever active, and everywhere supreme providence, is one of the most
delightful of spiritual gifts; he who has it cannot do otherwise than bless the Lord
with all his soul.
Thus has the sweet singer hymned the varied attributes of the Lord as seen in
nature, grace, and providence, and now he gathers up all his energies for one final
outburst of adoration, in which he would have all unite, since all are subjects of the
Great King.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 19. The Lord hath prepared his Throne. The word signifies establisthed as well
as prepared, and might be so rendered. Due preparation is the natural way to the
establishment of a thing; hasty resolves break and moulder. This notes,
1. The peculiarity of his authority. He prepares it, and none else for him. It is a
dominion that originally resides in his nature, not derived from any by birth or
commission; he alone prepared it. He is the sole cause of his own kingdom; his
authority therefore is unbounded, as infinite as his nature. one can set laws to him,
because none but himself prepared his throne for him. As he will not impair his own
happiness, so he will not abridge himself of his own authority.
2. Readiness to exercise it upon due occasions. He hath prepared his throne, he is
not at a loss, he needs not stay for a commission or instructions from any how to act.
He hath all things ready for the assistance of his people, he hath rewards and
punishments; his treasures trod axes, the great mark of authority lying by him, the

111. one for the good, the other for the wicked. His mercy he keeps by him for thousands,
Exodus 34:7; his arrows he hath prepared by him for rebels, Psalms 7:13.
3. Wise management of it. It is prepared: preparations imply prudence; the
government of God is not a rash and heady authority. A prince upon his throne, a
judge upon the bench, manages things with the greatest discretion, or should be
supposed so to do.
4. Successfulness and duration of it. He hath prepared or established it. It is fixed,
not tottering; it is an unmovable dominion; all the strugglings of men and devils
cannot overturn it, nor so much as shake it. It is established above the reach of
obstinate rebels; he cannot be deposed from it, he cannot be mated in it. His
dominion, as himself abides for ever. And as his counsel, so his authority, shall
stand; and "he will do all his pleasure, " Isaiah 46:10. Stephen Charnock.
Ver. 19. His throne in the heavens, denotes:
1. The glory of his dominion. The heavens are the most stately and comely pieces of
the creation; his majesty is there most visible, his glory most splendid, Psalms 19:1.
In heaven his dominion is more acknowledged by the angels: his dominion is not
disputed there by the angels that attend him, as it is on earth by the rebels that arm
themselves against him.
2. The supremacy of his empire. The heavens are the loftiest part of the creation,
and the only fit palace for him.
3. Peculiarity of this dominion. He rules in the heavens alone. His authority is not
delegated to any creature, he rules the blessed spirits by himself; but he rules men
that are on his footstool by others of the same kind, men of their own nature.
4. The vastness of his empire. The earth is but a spot to the heavens. What is
England in a map to the whole earth, but a spot you may cover with your finger;
much less must the whole earth be to the extended heavens. You cannot conceive the
many millions of little particles that are in the earth; and if all put together be but
one point: to that place where the throne of God is seated, how vast must his empire
be! He rules there ovcr the angels, which excel in strength, those hosts of his which
do his pleasure, in comparison of whom all the men in the world, and the power of
the greatest potentates, is no more than the strength of an ant or fly. And since his
throne is in the heavens, it will follow that all things under the heaven are part of his
dominion; the inferior things of earth cannot but be subject to him; and it
necessarily includes his influence on all things below, because the heavens arc the
cause of all the motion in the world. See Hosea 2:21822.
5. The easiness of managing this government. His throne being placed on high, he
cannot but behold all things that are done below; the height of a place gives
advantage to a clear eye to behold things below it. "The LORD looked down from
heaven upon the children of men, to see if there were any that did understand,
"Psalms 14:2. He looks not down from heaven as if his presence were confined
there, but he looks down majestically, and by way of authority.
6. Duration of it. The heavens are incorruptible, his throne is placed there in an
incorruptible state. The throne of God outlives the dissolution of the world.
Condensed from Charnock.
Ver. 19. His kingdom ruleth over all. His Lordship is universal. First, over all
time:other lords die, but he is eternal. Eternity is properly the duration of an
uncreated Ens. It is improperly taken, either for things that have both beginning

112. and end, as everlasting mountains; divers such phrases in Scripture; or for things
that have a beginning but shall have no end; so are angels and men's souls eternal;
so, eternal life, eternal fire. But God calls himself, "I AM, "Exodus 3:14 : I am what
I have been, I have been what I am, what I am and have been I shall be. This
attribute is incommunicable: all other things had a non esse preceding their
esse;and they have a mutation tending to nothing. "They that war against thee shall
be as nothing, "Isaiah 41:12 : all come to nothing unless they be upheld by the
manutency of God: but "Thou art the same, and thy years shall have no end,
"Psalms 102:27. Thou turnest man to destruction, and again sayest, Return: "even
from everlasting to everlasting thou art God, "Psalms 90:2; the sole umpire and
measurer of beginning and ending.
Secondly, over all places, heaven, earth, hell, Psalms 135:6. Kings are limited, and
cannot do many things they desire: they cannot command the sun to stand still, nor
the wind to blow which way they would: in the lofty air, in the depths of the sea no
king reigns. They fondly flatter the pope with his long arms that they reach to
purgatory; (but indeed both power and place are alike imaginary;)it is Christ alone
that hath the keys of all places.
Thirdly, over all creatures;binding the influences of Pleiades, and loosing the bands
of Orion, Job 38:31; commanding the fire against the nature of it, to descend, 2
Kings 1:12; creating and ruling the stars, Amos 5:8; overruling the lions, Daniel
6:22, sending the meteors, Psalms 148:8, hedging in the sea, lapping it up like a child
in swaddling8clothes, Job 38:8, dividing, diverting, filling it. In both fire and water,
those two raging elements that have no mercy, he shows mercy; delivers us from
both in both. He calls the fowls, and they come; the beasts, and they hear: the trees,
and they spring to obey him. He hath a raven for Elijah, a gourd for Jonah, a dog
for Lazarus. Makes the leviathan, the hugest living creature, preserve his prophet.
That a terrible lion should be killed, as was by Samson; or not kill, as they forbore
Daniel; or kill and not eat, as that prophet, 1 Kings 13:1829 : here was the Lord.
Over metals; he makes iron to swim, stones to cleave asunder. Over the devils; they
must obey him though unwillingly. But they continually rebel against him, and
break his will? They do indeed against his complacency, not against his permission.
There is then no time, not the hour of death; no place, not the sorest torment; no
creature, not the devil; but the Lord can deliver us from them. Therefore at all
times, in all places, and against all creatures, let us trust in him for deliverance.
Thomas Adams.
Ver. 19. His kingdom ruleth over all. When Melancthon was extremely solicitous
about the affairs of the church in his days, Luther would have him admonished in
these terms, Monendus est Philippus ut desinat esse rector mundi:Let not Philip
make himself any longer governor of the world. David Clarkson.
WHEDO, "19. The Lord hath prepared his throne in the heavens—In contrast
with “man,” who is “dust.” Psalms 103:14. From this majesty of God, his ability to
perpetuate mercy through all generations to his faithful children is inferred, and the
doxology of Psalms 103:20822 is due. Comp. 1 Chronicles 29:11812.
Over all—Over the universe of created beings, as Psalms 103:22

113. BESO, "Psalms 103:19. The Lord hath prepared, &c. — Having celebrated
God’s mercy to his people, he now praises him for his excellent majesty and
universal dominion; his throne in the heavens — Which expression denotes the
eminence, glory, power, stability, and unchangeableness of God’s kingdom; and his
kingdom ruleth over all — Over all creatures, both in heaven and earth.
COFFMA, "Verse 19
UIVERSAL ADORATIO OF GOD IS COMMADED
"Jehovah hath established his throne in the heavens;
And his kingdom ruleth over all.
Bless Jehovah, ye his angels,
That are mighty in strength, that fulfill his word,
Hearkening unto the voice of his word.
Bless Jehovah, all ye his hosts,
Ye ministers of his that do his pleasure.
Bless Jehovah, all ye his works,
In all places of his dominion: Bless Jehovah, O my soul."
This portion of the psalm is an exhortation for the universal adoration and worship
of God. one are excepted. The mighty angels of heaven, all the "hosts" of whatever
nature, over whom God reigns 8 let them all bless Jehovah and praise his holy name.
"His kingdom ruleth over all" (Psalms 103:19). The conception that God the creator
of all things merely wound things up, set them on their way and then abandoned
them is totally in error. ebuchadnezzar the king of Babylon was humiliated by
God Himself and compelled to eat grass for seven years in order to teach that
vainglorious ruler that, "The Most High rules in the kingdom of men and giveth it
to whomsoever he will" (Daniel 4:25).
"Bless Jehovah, ye his angels" (Psalms 103:20). The angels of heaven are
represented as worshipping God; and in Hebrews 1:6 this verse is quoted and
applied to Jesus Christ, indicating the Divinity of Our Lord Jesus Christ.
"All ye his hosts ... ye ministers of his" (Psalms 103:21). The psalmist is here still
speaking of angels, as Briggs observed. "In the expression `hosts,' the angels are
conceived as an organized army; and as `ministers' they are conceived of as faithful

114. ministerial servants doing the Father's will."[8] This view is confirmed in Hebrews:
"Are they not all ministering servants (spirits) sent forth to do service for them that
shall be the heirs of salvation?" (Hebrews 1:14).
It is impossible to think of an occasion of either public or private worship when this
psalm would be inappropriate. It is one of the most priceless jewels of the whole
Psalter.
20 Praise the Lord, you his angels,
you mighty ones who do his bidding,
who obey his word.
BARES, "Bless the Lord -The psalm began 
Psa_103:1-2with an exhortation to 
“bless the Lord.” That exhortation was, however, then addressed by the psalmist to his 
own soul, and was especially founded on the benefits which he had himself received. The 
psalm closes also with an exhortation to “bless the Lord,” yet on a much wider scale. The 
psalmist feels that there is not only occasion for him to do it, but that the reason for it 
extends to the whole universe. The meaning is, that God is worthy of universal praise; 
and all ranks of beings - all worlds - should join in that praise. Man, feeble, frail, dying, 
could not come up to the fullness of the praise required. Praise such as was appropriate 
to God - such as his perfections and works deserved - demanded loftier powers than 
those of man; the loftiest powers in the universe.
Ye his angels -All beings higher than man; beings around and before his throne.
That excel in strength -Margin, as in Hebrew, “mighty in strength,” and therefore 
more “able” to offer adequate praise.
That do his commandments - Who perfectly obey his law, and who, therefore, can 
render more acceptable praise than can ever come from human lips.
Hearkening unto the voice of his word -Who always listen to his voice; who 
never are disobedient; and who can, therefore, approach him as holy beings, and more 
appropriately worship him.
CLARKE, "Bless the Lord, ye his angels -Every person who has a sense of God’s 
goodness to his soul feels his own powers inadequate to the praise which he ought to 
offer; and therefore naturally calls upon the holiest of men, and the supreme angels, to 
assist him in this work.
That excel in strength -Some take 
Iuth” T  ]?pp[bUZt([)(5 the mighty in strength, for 

115. another class of the hierarchy, - they that do his commandments, hearkening to his 
words; and consider them to be that order of beings who are particularly employed in 
operations among and for the children of men; probably such as are called powers in the 
New Testament.
GILL, "Bless the Lord, ye his angels,.... For their creation, being made by him; for 
their preservation, living, moving, and having their being in him; and for their 
happiness, in which they are continued, owing to their being chosen of God in Christ, 
and to their confirmation by Christ. These are always employed in the work of blessing 
and praising the Lord nor are they in the least backward to it, nor remiss it; nor does this 
address unto them suppose anything of this kind. The design of the psalmist is only to 
show how great and good the Lord is; that angels, the more excellent order of creatures, 
are under obligation to him, and are bound to praise him: and his further view is, to stir 
up himself and others to this work, from such a consideration, that such noble creatures 
are employed in the same, and who are further described: 
that excel in strength; or, "are mighty in strength" 
(e); they are called mighty angels, 
2Th_1:7an instance of the might and power of an angel see in 2Ki_19:35. These, not 
having sinned, have lost nothing of their original strength and power, and therefore 
must greatly excel fallen man; who is become a very weak creature, and unable to do the 
will and work of God, which angels are, as follows: 
that do his commandments ; or "his word" (f); what he orders to be done: this they 
do readily and willingly, constantly, perfectly, and completely; see Mat_6:10. 
Hearkening to the voice of his word; they stand before the Lord, waiting his 
orders; listening with great attention to what he says, and then readily execute it. Or, "at 
hearing the voice of his word"; that is, as soon as they hear the voice of his word, or hear 
him speaking (g), immediately they apply themselves to the performance of it. 
HERY, ". The duty of universal praise inferred from it: if all are under God's 
dominion, all must do him homage.
1. Let the holy angels praise him (Psa_103:20, Psa_103:21): Bless the Lord, you his 
angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been 
stirring up himself and others to praise God, and here, in the close, he calls upon the 
angels to do it; not as if they needed any excitement of ours to praise God, they do it 
continually; but thus he expresses his high thoughts of God as worthy of the adorations 
of the holy angels, thus he quickens himself and others to the duty with this 
consideration, That it is the work of angels, and comforts himself in reference to his own 
weakness and defect in the performance of this duty with this consideration, That there 
is a world of holy angels who dwell in God's house and are still praising him. In short, 
the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well 
qualified they are for the post they are in. They are able; for they excel in strength; they 
are mighty in strength (so the word is); they are able to bring great things to pass, and to 
abide in their work without weariness. And they are as willing as they are able; they are 
willing to know their work; for they hearken to the voice of his word; they stand 
expecting commission and instructions from their great Lord, and always behold his 
face (Mat_18:10), that they may take the first intimation of his mind. They are willing to 

116. do their work: They do his commandments (Psa_103:20); they do his pleasure (Psa_
103:21); they dispute not any divine commands, but readily address themselves to the 
execution of them. Nor do they delay, but fly swiftly: They do his commandments at 
hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is 
better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. 
They are his angels, and ministers of his- his, for he made them, and made them for 
himself - his, for he employs them, though he does not need them - his, for he is their 
owner and Lord; they belong to him and he has them at his beck. All the creatures are 
his servants, but not as the angels that attend the presence of his glory. Soldiers, and 
seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers 
of state and those of the household. [1.] The angels occasionally serve God in this lower 
world; they do his commandments, go on his errands (Dan_9:21), fight his battles (2Ki_
6:17), and minister for the good of his people, Heb_1:14. [2.] They continually praise 
him in the upper world; they began betimes to do it (Job_38:7), and it is still their 
business, from which they rest not day nor night,Rev_4:8. It is God's glory that he has 
such attendants, but more his glory that he neither needs them nor is benefited by them.
JAMISO, "do his commandments ... word — or, literally, “so as to hearken,” 
etc., that is, their acts of obedience are prompt, so that they are ever ready to hear, and 
know, and follow implicitly His declared will (compare 
Deu_26:17; Luk_1:19).
SPURGEO, "Ver. 20. Bess the Lord, ye his angels, that excel in strength. Finding
his work of praise growing upon his hands, he calls upon "the firstborn sons of
light" to speak the praises of the Lord, as well they may, for as Milton says, they
best can tell. Dwelling nearer to that prepared throne than we as yet have leave to
climb, they see in nearer vision the glory which we would adore. To them is given an
exceeding might of intellect, and voice, and force which they delight to use in sacred
services for him; let them now turn all their strength into that solemn song which we
would send up to the third heaven. To him who gave angelic strength let all angelic
strength be given. They are his angels, and therefore they are not loath to ring out
his praises.
That do his commandments, hearkening unto the voice of his word. We are bidden
to do these commandntents, and alas we fail; let those unfallen spirits, whose bliss it
is never to have transgressed, give to the Lord the glory of their holiness. They
hearken for yet more commands, obeying as much by reverent listening as by
energetic action, and in this they teach us how the heavenly will should evermore be
done; yet even for this surpassing excellence let them take no praise, but render all
to him who has made and kept them what they are. O that we could hear them
chant the high praises of God, as did the shepherds on that greatest of all birth
nights—
"When such music sweet
Their hearts and ears did greet
As never was by mortal finger struck;
Divinely8warbled voice
Answering the stringed noise,
As well their souls in blissful rapture took:
The air, such pleasure loth to lose,
With thousand echoes still prolongs each heavenly close."

117. Our glad heart anticipates the hour when we shall hear them "harping in loud and
solemn guise, "and all to the sole praise of God.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 20. Bless the Lord, ye his angels, etc. The weight of offering praise unto God is
too heavy for men to lift; and as for angels, it will take up all their strength and their
best abilities to go about it. David Dickson.
Ver. 20. Angels, that excel it, strength, that do his commandments. The chief
excellence of the angels, the main cause of their strength and power, and of their
immense superiority to mankind, is that which is set forth in the following words of
the text. After the Psalmist has described the angels as excelling in strength, he adds
that they do God's commandments, hearkening to the voice of his word. For this is
the only living source of lasting strength and power. They who do the will of God
faithfully and obediently, have God for them; and then what can be against them?
Then work itself strengthens them, and is like a tide bearing them onward; because
it is his work. They on the other hand who run counter to the will of God, have God
against them; and then what can be for them? Can a man push back the sea? can he
lay hold on the sun, and drag him out of his course? Then may he hope to be strong,
when he is fighting against the will of God...
Hence we see the falsehood of that maxim, so common on the lips of those who
plume themselves upon their mastery in the wisdom of this world—that Might is
Right, —a maxim which exactly inverts the truth, and whereby the Prince of
darkness is ever setting himself up against the Lord of heaven. The true principle,
which is inverted and perverted in this falsehood, —the principle which ought to
be written up in the councilchambers of princes and on the walls of senate8houses, â
€”the principle which explains the secret of the strength of the angels, and indeed of
all true strength, that is in accordance with the will of God, —may be stated in the
selfsame words, if we only invert their order, Right is Might. Julius Charles Hare,
1849.
Ver. 20. His angels that do his commandments, etc. They hearken to the voice of his
word, they look upon God as the great General, and if he give out the word, they
give out their strength, and go about the work willingly. They are very attentive to
his commands; if he says, Go smite Herod for his pride, Balaam for his
covetousness, David for his vainglory, Sennacherib for his blasphemy, and Sodom
for its uncleanness, presently they go. William Greenhill.
Ver. 20. Commandments. Davar (rkd), to speak, is rendered, "command" twenty
times... direct personal communion between the Lord and his messengers seems to
be implied. R. B. Girdlestone.
Ver. 20. Hearkenling into the voice of his word. ot only, mightily executing the
word when heard; but, ever intently listening, ready to catch the intimation of his
will. William Kay.
Ver. 20. Hearkening unto the voice of his word. Angels are vigilant creatures, and
wait for opportunities, and when they come they will not lose them. They neither
slumber nor sleep, but hearken constantly what the Lord will say, what opportunity
there will be for action; so, in Ezekiel 1:11, they are described with their wings
stretched upward, manifesting their watchfulness and readiness for service. When
Christ was born, a multitude of them appeared and celebrated his nativity, Lu 2:13:
when Christ was taken by Judas and his train, Peter drew his sword in his Master's

118. defence; but what saith Christ? "Put up thy sword, it is not a time now to fight, but
to suffer: thinkest thou that I cannot now pray to my Father, and he shall presently
give me more than twelve legions of angels? It is not a time now to pray for help, I
must die, and the Scripture must be fulfilled; but if I would, my Father would bid
the angels to aid me, and they presently would come, whole legions of them, yea, all
the angels in heaven." Let us learn of angels to watch for opportunities, and take
them. There are nicks of time wherein to do the work of Christ. William Greenhill.
WHEDO, "20. Angels—A designation of an order of beings, not an office, as
messengers. Compare the call upon angels, Psalms 29:182; Psalms 148:2. The call is
grounded in our fellowship with them. Hebrews 12:22823. If the doctrine of
archangels was thus early understood, as in later times, (see Daniel 8:16; Daniel
9:21; Daniel 10:13; Daniel 10:21; comp. Luke 1:19; Revelation 8:2; Revelation 12:7;
Tobit 12:15,) the following descriptions might well apply to them.
Excel in strength—Hebrew, Mighty of strength. The word mighty, (English version,
“excel,”) denotes the highest reach of finite “strength,” skill, and endurance, such
as, when applied to man, distinguishes the hero8warrior.
That do his commandments—That execute his word. They are the executive
messengers of God.
Hearkening unto the voice— Denoting both attentiveness to learn, and promptness
to execute. “As soon as they hear the voice of God they promptly obey.”—
Hammond. An example to us.
BESO, "Verses 20822
Psalms 103:20822. Bless the Lord, ye his angels — Who, though glorious creatures,
are but his ministers and messengers, as the word signifies. And by inviting the
angels to bless God he excites men to the same duty, as having more dependance
upon God, and obligation to him. That excel in strength — Of which see one
evidence, 2 Kings 19:35. You are freed from the inabilities and infirmities of
mankind; that do his commandments — That live in a universal, constant, and
perfect obedience to all God’s commands; hearkening unto the voice of his word —
Who diligently wait for his commands, and execute them with all cheerfulness and
readiness. Bless the Lord, all ye his hosts — The angels again, to whom he still
continues his address, and whom he more particularly describes by the name of
hosts, a title often given to them on account of their vast numbers, mighty power,
unanimous concurrence, and exquisite order. Ye ministers of his — The Hebrew
word ויתרשׁמ, mesharethaiv, thus rendered, is commonly used of the highest and
most honourable sort of servants; that do his pleasure — Whose constant business
and delight it is to execute his orders and fulfil his will. Bless the Lord, all his works,
in all places of his dominion — All creatures, both in heaven and earth, according to
your several capacities. Bless the Lord, O my soul — Which thou hast especial and
abundant reason to do. Thus he ends the Psalm with the same words wherewith he
began it.

119. 21 Praise the Lord, all his heavenly hosts,
you his servants who do his will.
BARES, "Bless ye the Lord, all ye his hosts -His armies; the vast multitudes 
of holy beings, arranged and marshalled as hosts for battle, in all parts of the universe. 
Compare the notes at 
Isa_1:9; notes at Eph_1:21.
Ye ministers of his -The same beings referred to by the word “hosts,” and all others 
who may be employed in executing his will. The “hosts” or armies of the Lord are thus 
marshalled that they may “do his pleasure,” or that they may execute his purposes.
That do his pleasure -What is agreeable to him; that is, who perform his will. 
Employed in his service, and appointed to execute his will, they are called on to bless his 
name. The fact of being employed in his service is a sufficient reason for praise. It is 
implied here that those “ministers of his” actually do his will. They are obedient to his 
commands; they regard themselves as employed for him.
CLARKE, "All ye his hosts; ye ministers of his -We know almost nothing of the 
economy of the heavenly host; and, therefore, cannot tell what is the difference between 
angels, mighty powers, hosts, and ministers who do his pleasure. All owe their being and 
all its blessings to God; all depend upon his bounty; and without him they can do 
nothing; therefore, all should praise him.
GILL, "Bless ye the Lord, all ye his hosts,.... Which some understand of the sun, 
moon, and stars, sometimes called the hosts of heaven; and who in their way bless and 
praise the Lord; see 
Psa_148:2. Others, of the angels, as before; who are sometimes 
styled the heavenly host, Luk_2:13, and may be so called from their numbers, there 
being legions of them; and for their military employment, in guarding and protecting the 
saints, in encamping about them, and fighting for them. Or rather, since these seem to 
be distinguished from the angels before addressed, by them may be meant the church 
militant and her members; who are like an army with banners, consisting of volunteer 
soldiers under Christ, the Captain of their salvation; whose battles they fight against sin, 
Satan, and the world; and have a great deal of reason to bless and praise the Lord, for all 
the great and good things he has done to them, and for them. 
Ye ministers of his that do his pleasure; so the angels are called, and they do the 
will of God; what is acceptable to him, and well pleasing in his sight, Heb_1:7. But 
rather, as distinct from them, the ministers of the Gospel are intended; a name which 
the preachers of it bear, both in the Old and in the New Testament, Isa_61:4, They are 

120. ministers of Christ's appointing, calling, qualifying, and sending; and who are employed 
in his service, in preaching him, his Gospel, and the truths of it; and who do his pleasure, 
that which is grateful to him, when they speak his word faithfully, declare his whole 
counsel, and keep back nothing that is profitable: and these have reason to bless the 
Lord for the gifts bestowed upon them, and for their success and usefulness; and indeed 
they bear a leading part in giving praise a
JAMISO, "ye his hosts— myriads, or armies, as corresponding to angels of great 
power [
Psa_103:20], denoting multitudes also.
CALVI, "21Bless Jehovah, all ye his hosts. By hosts is not to be understood the
stars, as some explain it. The subject of the prececfI"ogvUCvofCoCqfNNok6IqfI-vcuo,6UofCo
the repetition superfluous; for the word hosts teaches us that there are myriads of
myriads who stand before the throne of God, ready to receive every intimation of his
will. Again, they are called his ministers who do his pleasure, to intimate to us, that
they are not there intent in idly beholding God’s glory, but that having been
appointed as our ministers and guardians, they are always ready for their work.
Instead of word, the term pleasure is here used, and both are employed with much
propriety; for although the sun, the moon, and the stars, observe the laws which
God has ordained for them, yet being without understanding, they cannot properly
be said to obey his word and his voice. The term obey is indeed sometimes
transferred to the mute and insensible parts of creation. (175) It is, however, only in
a metaphorical sense that they can be said to hearken to God’s voice, when by a
secret instinct of nature they fulfill his purposes. But this in the proper sense is true
of angels, who actively obey him upon their understanding from his sacred mouth
what he would have them to do. The word pleasure expresses more plainly a joyful
and cheerful obedience, implying that the angels not only obey God’s
commandments, but also willingly and with the greatest delight receive the
intimations of his will, that they may perform what he would have them to do. Such
is the import of the Hebrew noun, as has been stated elsewhere.
SPURGEO, "Ver. 21. Bless ye the Lord, all ye his hosts; to whatever race of
creatures ye may belong, for ye are all his troops, and he is the Generallissimo of all
your armies. The fowl of the air and the fish of the sea, and whatsoever passeth
through the paths of the sea, should all unite in praising their Creator, after the best
of their ability.
Ye ministers of his that do his pleasure; in whatever way ye serve him, bless him as
ye serve. The Psalmist would have every servant in the Lord's palace unite with him,
and all at once sing out the praises of the Lord. We have attached a new sense to the
word "ministers" in these latter days, and so narrowed it down to those who serve
in word and doctrine. Yet no true minister would wish to alter it, for we are above
all men bound to be the Lord's servants, and we would, beyond all other ministering
intelligences or forces, desire to bless the glorious Lord.
sFT e,e”lapo,l”shoe,ioR.et,”ohept,mhu
Ver. 21. Bless ye the LORD, all ye his hosts... that do his pleasure. The sun, moon,

121. stars, and planets do "his pleasure" (Psalms 19:1) unconsciously; the "angels"
consciously and with instinctive love, "hearken unto the voice of his word" (Psalms
103:20). Both together constitute the Lord's hosts. A. R. Fausset.
HITS TO THE VILLAGE PREACHER.
Ver. 21. Who are God's ministers? What is their business? To do his pleasure. What
is their delight? To bless the Lord.
Ver. 21822. Henry Melvill has a notable sermon upon "The Peril of the Spiritual
Guide." The drift of it may be gathered from the extract which wc have placed as a
note upon the passage.
ELLICOTT, "(21) Hosts.—There are apparently in the psalmist’s thought three
grades of beings in the hierarchy of praise:—
1. High angels around the throne.
2. Angelic powers, such as winds, lightnings, &c, specially commissioned to do
God’s behests, as in Psalms 104:4.
3. Creation generally. (Comp. Psalms 148)
WHEDO, "21. Hosts—ot the heavenly bodies, (as in Deuteronomy 4:19;
Deuteronomy 17:3; Psalms 33:6,) but the collective whole of all orders of celestial
beings, as 1 Kings 22:19 and Psalms 148:2. Compare Daniel 7:10.
Ye ministers—Same as “hosts” in previous clause. Angels are called ministers, in
Hebrews 1:14; Psalms 104:4; Daniel 7:10
22 Praise the Lord, all his works
everywhere in his dominion.
Praise the Lord, my soul.
BARES, "Bless the Lord, all his works -All that he has made, animate and 
inanimate, intelligent and brute. It is not uncommon to call on the inanimate creation to 
join with intelligent beings in praising God. Compare 
Psa_148:1-14. The same thing is 
often found in the “Paradise Lost,” and in fact occurs in all poetry.
In all places of his dominion -Wherever he reigns, on earth, or in heaven; here or 

122. in distant worlds.
Bless the Lord, O my soul -Ending the psalm as it began, and with the additional 
reason derived from the fact that the “universe” is called on to do it. As one of the 
creatures of God; as a part of that vast universe, the psalmist now calls on his own soul 
to unite with all others - to be one of them - in praising and blessing the Creator. He 
“desired” thus to unite with all others. His heart was full; and in a universe thus joyous -
thus vocal with praise - he wished to be one among the immense multitudes that lifted 
their voices in adoration of the great Yahweh.
CLARKE, "Bless the Lord, all his works -Let every thing he has done be so 
considered as to show forth his praise.
Bless the Lord, O my soul -Let me never forget my obligation to his mercy; for 
with tender mercies and loving-kindness has he crowned me. I will therefore be thankful 
unto him, and speak good of his name.
GILL, "Bless the Lord, all his works, in all places of his dominion,.... Which 
some interpret of all his creatures, animate or inanimate, rational or irrational, 
throughout the whole world, which is all under his government; and who all of them, 
objectively, bless and praise the Lord, 
Psa_148:7. Or rather regenerate persons, his sons 
and daughters, the work of his hand, in each of the parts of the world where they live, are 
here called upon to bless the Lord; who, of his abundant mercy, hath begotten them 
again to a glorious inheritance: these are his workmanship in Christ; formed for himself, 
his service, and glory; and are under the highest obligations to show forth his praise. 
Bless the Lord, O my soul: thus the psalmist ends the psalm as he begun it; not 
excusing himself by what he had done, nor by calling upon others to this service; 
knowing that this is constant employment for time and eternity; a work in which he 
delighted, and was desirous of being concerned in, now and for ever.
HERY, "Let all his works praise him (
Psa_103:22), all in all places of his 
dominion; for, because they are his works, they are under his dominion, and they were 
made and are ruled that they may be unto him for a name and a praise. All his works,
that is, all the children of men, in all parts of the world, let them all praise God; yea, and 
the inferior creatures too, which are God's works also; let them praise him objectively, 
though they cannot praise him actually, Psa_145:10. Yet all this shall not excuse David 
from praising God, but rather excite him to do it the more cheerfully, that he may bear a 
part in this concert; for he concludes, Bless the Lord, O my soul! as he began, Psa_103:1. 
Blessing God and giving him glory must be the alpha and the omega of all our services. 
He began with Bless the Lord, O my soul! and, when he had penned and sung this 
excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the 
Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When 
we have done ever so much in the service of God, yet still we must stir up ourselves to do 
more. God's praise is a subject that will never be exhausted, and therefore we must never 
think this work done till we come to heaven, where it will be for ever in the doing.

123. JAMISO, "all his works— creatures of every sort, everywhere.
SBC, "I. The text consists of two sentences: the first, the Psalmist’s exhortation to others; 
the second, a precisely similar exhortation to himself: "Bless ye the Lord." His hand is 
upon his harp; he is weaving a spirit-stirring anthem, and he summons every creature 
within sound of his voice to join in the song of rapture and thankful adoration. But why 
does he not proceed with the lofty chant? Why die the notes away as though there were a 
sudden check in the poetic fervour? Was it not that David felt how paralysing it was to 
summon others to praise God, how easily such a summons might be taken in proof that 
the heart of the speaker was beating with thankfulness though all the while it might be 
cold and indifferent, with little sense of the Divine goodness and little endeavour to 
magnify the Lord? Therefore, probably, it was that the Psalmist paused to examine and 
exhort himself. The necessity for self-examination increases at precisely the same rate 
with activity in disseminating spiritual good, for at precisely the same rate does the 
probability increase that we shall take for granted our share in that good, and yet all the 
while be suffering it to slip from our grasp.
II. Consider how this danger may be guarded against. How shall the guide who feels his 
mind deadening to the influence of the natural landscape, through the frequency of 
inspection and the routine of describing it to strangers—how shall he prevail keeping his 
mind alive to the beauties of the scene, the wonders and splendours which crowd the 
panorama? Let him not be satisfied with showing that panorama to others; let him not 
look at it merely in his professional capacity; but let him take frequent opportunities of 
going by himself to the various points of view, that he may study it under all possible 
aspects. No other advice need be given to the spiritual guide, whose office is that of 
teaching others the Gospel, and whose danger therefore is that of growing cold to the 
Gospel itself. The more we engage in teaching others, the more tenacious should we be 
of seasons of private meditation and self-examination.
H. Melvill, Penny Pulpit, No. 2156.
CALVI, "22Bless Jehovah, all ye his works The Psalmist in conclusion addresses
all creatures; for although they may be without speech and understanding, yet they
ought in a manner to re8echo the praises of their Creator. This he does on our
account, that we may learn that there is not a corner in heaven or on earth where
God is not praised. We have less excuse, if, when all the works of God by praising
their Maker reproach us for our sloth we do not at least follow their example. The
express mention of all places of his dominion, seems to be intended to stir up the
faithful to greater ardor in this exercise; for if even those countries where his voice
is unheard ought not to be mute in his praise, how can we lawfully remain silent to
whom he opens his mouth, anticipating us by his own sacred voice? In short, David
shows that his design in recounting God’s benefits, and magnifying the extent of his
empire, was to animate himself the more to the exercise of praising him.
SPURGEO, "Ver. 22. Bless the Lord, all his works in all places of his dominion.
Here is a trinity of blessing for the thrice blessed God, and each one of the three
blessings is an enlargement upon that which went before. This is the most
comprehensive of all, for what can be a wider call than to all in all places? See how
finite man can awaken unbounded praise! Man is but little, yet, placing his hands

124. upon the keys of the great organ of the universe, he wakes it to thunders of
adoration! Redeemed man is the voice of nature, the priest in the temple of creation,
the precentor in the worship of the universe. O that all the Lord's works on earth
were delivered from the vanity to which they were made subject, and brought into
the glorious liberty of the children of God: the time is hastening on and will most
surely come; then will all the Lord's works bless him indeed. The immutable
promise is ripening, the sure mercy is on its way. Hasten, ye winged hours!
Bless the Lord, O my soul. He closes on his key8note. He cannot be content to call on
others without taking his own part; nor because others sing more loudly and
perfectly, will he be content to be set aside. O my soul, come home to thyself and to
thy God, and let the little world within thee keep time and tune to the spheres which
are ringing out Jehovah's praise. O infinitely blessed Lord, favour us with this
highest blessing of being for ever and ever wholly engrossed in blessing Thee.
EXPLAATORY OTES AD QUAIT SAYIGS.
Ver. 22. Bless the LORD, O my soul. That is to say, "Let thy vocation be that of the
seraphim, O my soul, and enter on the life of heaven!" Why should I praise him?
Can my praise be of any advantage to him? o; nor that of all the heavenly hosts. It
is infinite condescension in him to bearken unto the praises of his most exalted
creatures.
Let me bless the Lord, because no function will be more rich in blessings to my soul
than this. The admiring contemplation of his excellence is in reality the
appropriation thereof: the heart cannot delight in God, without becoming like God.
Let me do it, because it is the peculiar privilege of man on this earth to bless the
Lord. When he would find any to join him in this, he has to ascend the skies. Let me
do it, because the earth is fully furnished with the materials of praise. The sands, the
seas, the flowers, the insects; animals, birds, fields, mountains, rivers, trees, clouds,
sun, moon, stars, —all wait for me to translate their attribues and distinctions into
praise. But, above all, the new creation.
Let me do it, because of him, through him, and to him, are all the things that pertain
to my existence, health, comfort, knowledge, dignity, safety, progress, power, and
usefulness. A thousand of his ministers in earth, sea, and sky, are concerned in the
production and preparation of every mouthful that I eat. The breath that I am
commanded and enabled to modulate in praise, neither comes nor goes without a
most surprising exhibition of the condescension, kindness, wisdom, power, and
presence of him whom I am to praise. Is it not dastardly to be receiving benefits,
without even mentioning the name, or describing the goodness of the giver? Let
candidates for heaven bless the Lord. There is no place there for such as have not
learned this art. How shall I praise him? ot with fine words. o poetic talent is
here necessary: Any language that expresses heart8felt admiration will be accepted.
Praise him so far as you know him; and he will make known to you more of his
glory. George Bowen, 1873.
Ver. 22. The last specification is completely comprehensive; all his works in all
places of his wide dominions —all that he has made, whether intelligent or not
intelligent; "in all places" —above, beneath, around: in heaven, earth, or hell: let
them all fall into this universal chorus of praise and blessing, extolling Jehovah, the
One supremely great, supremely good! or will he exempt himself; for his personal
responsibilities as to his own heart, are his highest. Therefore he closes as he began,

125. "Bless the LORD, O my soul." Henry Cowles.
Ver. 22. Bless the LORD, O my soul. Inasmuch as the poet thus comes back to his
own soul, his Psalm also turns back into itself and assumes the form of a converging
circle. Franz Delitzsch.
Ver. 22. Bless the LORD, all his works in all places of his dominion: bless the
LORD, O my soul. We are very much struck by this sudden transition from "all
God's works, in all places of his dominion, "to himself, a solitary individual. Of
course he had already included himself; himself had been summoned when he
summoned all God's works in all places of his dominion; but it seems as if a sudden
fear had seized the Psalmist, the fear of by any possibility omitting himself; or, if not
a fear, yet a consciousness that his very activity in summoning others to praise,
might make him forgetful that he was bound to praise God himself, or sluggish in
the duty, or ready to take for granted that he could not himself be neglecting what
he was so strenuous in pressing on all orders of being. We have a great subject of
discourse here. Solomon has said, "They made me keeper of the vineyards, but mine
own vineyard have I not kept." Alas! how possible, how easy, to take pains for
others, and to be neglectful of one's self: nay, to make the pains we take for others
the reason by which we persuade ourselves that we cannot be neglecting ourselves.
How important, then, that, if with the Psalmist we call on all God's works in all
places of his dominions to bless the Lord; how important, I say, that we add, like
persons bent on self8examination, and fearful of self8deceit, "Bless the LORD, O my
soul." Henry Melvill.
Ver. 182, 22. Bless the Lord, O my soul... Bless the Lord, O my soul, with the Bless
the Lord all his works in all places of his dominion: bless the Lord, O my soul,
Psalms 103:22; these two form the thrice8repeated blessing from the Lord to the soul
in the Mosaic formula, umbers 6:24826. A. R. Fausset.
WHEDO, "22. All his works—All animate and inanimate creatures, the universe,
as Psalms 103:19. Bless the Lord, O my soul. The thrice “Bless the Lord, O my
soul,” (see Psalms 103:182,) answers to the thrice “Bless ye the Lord;” and, as if to
place his own obligation above that of all other beings, he fitly begins and ends the
psalm alike, with the same personal call, “Bless the Lord, O my soul.” The psalmist
herein furnishes an instructive example to all believers who have sought and found
forgiving and accepting grace.
ELLICOTT, "(22) All his works.—ot only the heavens and their hosts, but
“Earth with her thousand voices praises God.”
or can the psalmist himself remain silent, but must repeat the self8dedication with
winch he began his song.