Psalms 103:8

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. Verse 6 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. Verse 7 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. Verse 8 The Lord is merciful - See the note on Psa 86:15. Verse 9 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. Verse 10 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 For he knoweth our frame - יצרנו 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. Verse 15 His days are as grass - See the note on Psa 90:5. Verse 16 The wind passeth over it - Referring perhaps to some blasting pestilential wind. Verse 17 The mercy of the Lord is from everlasting to everlasting - חסד 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 (צדקת 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. Verse 18 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. Verse 19 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. Verse 20 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 גברי כה gibborey coach the mighty in strength, for 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. Verse 21 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. Verse 22 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. Introduction The majesty and power of God manifested in the creation of the heavens and the atmosphere, Psa 104:1-3; of the earth and sea, Psa 104:4-9; of the springs, fountains, and rivers, Psa 104:10-13; of vegetables and trees, Psa 104:14-18; of the sun and moon, Psa 104:19; of day and night, and their uses, Psa 104:20-23; of the riches of the earth, Psa 104:24; of the sea, its inhabitants, and its uses, Psa 104:25, Psa 104:26; of God's general providence in providing food for all kinds of animals, Psa 104:27-31; of earthquakes and volcanoes, Psa 104:32. God is praised for his majesty, and the instruction which his works afford, Psa 104:33, Psa 104:34. Sinners shall be destroyed, Psa 104:35. This Psalm has no title either in the Hebrew or Chaldee; but it is attributed to David by the Vulgate, Septuagint, Ethiopic, Arabic, and Syriac. It has the following title in the Septuagint, as it stands in the Complutensian Polyglot: Ψαλμος τῳ Δαυιδ ὑπερ της του κοσμου συστασεως "A Psalm of David concerning the formation of the world." The Syriac says it is "A Psalm of David when he went with the priests to adore the Lord before the ark." It seems a continuation of the preceding Psalm; and it is written as a part of it in nine of Kennicott's and De Rossi's MSS. It is properly a poem on the works of God in the creation and government of the world; and some have considered it a sort of epitome of the history of the creation, as given in the book of Genesis. Verse 1 O Lord my God, thou art very great - The works of God, which are the subject of this Psalm, particularly show the grandeur and majesty of God. The strongest proofs of the being of God, for common understandings, are derived from the works of creation, their magnitude, variety, number, economy, and use. And a proper consideration of those works presents a greater number of the attributes of the Divine nature than we can learn from any other source. Revelation alone is superior. Verse 2 Who coverest thyself with light - Light, insufferable splendor, is the robe of the Divine Majesty. Light and fire are generally the accompaniments of the Supreme Being, when he manifests his presence to his creatures. He appeared thus to Abraham when he made a covenant with him, Gen 15:17; and to Moses when he appointed him to bring the people out of Egypt, Exo 3:2; and when he gave him his law on Sinai, Exo 19:18. Moses calls God a consuming fire, Deu 4:24. When Christ was transfigured on the mount, his face shone like the sun, and his garment was white as the light, Mat 17:2. And when the Lord manifests himself to the prophets, he is always surrounded with fire, and the most brilliant light. Bishop Lowth has some fine remarks on the imagery and metaphors of this Psalm. The exordium, says he, is peculiarly magnificent, wherein the majesty of God is described, so far as we can investigate and comprehend it, from the admirable construction of nature; in which passage, as it was for the most part necessary to use translatitious images, the sacred poet has principally applied those which would be esteemed by the Hebrews the most elevated, and worthy such an argument; for they all, as it seems to me, are taken from the tabernacle. We will give these passages verbally, with a short illustration: - הוד והדר לבשת hod vehadar labashta. "Thou hast put on honor and majesty." The original, לבשת, is frequently used when speaking of the clothing or dress of the priests. Psa 104:2 עטה אור כשלמה oteh or cassalmah. "Covering thyself with light as with a garment." A manifest symbol of the Divine Presence; the light conspicuous in the holiest is pointed out under the same idea; and from this single example a simile is educed to express the ineffable glory of God generally and universally. נוטה שמים כיריעה noteh shamayim kayeriah. "Stretching out the heavens like a curtain." The word יריעה, rendered here curtain, is that which denotes the curtains or uncovering of the whole tabernacle. This may also be an allusion to those curtains or awnings, stretched over an area, under which companies sit at weddings, feasts, religious festivals, curiously painted under, to give them the appearance of the visible heavens in the night-season. Verse 3 המקרה במים עליותיו hamekareh bammayim aliyothaiv. "Laying the beams of his chambers in the waters." The sacred writer expresses the wonderful nature of the air aptly, and regularly constructed, from various and flux elements, into one continued and stable series, by a metaphor drawn from the singular formation of the tabernacle, which, consisting of many and different parts, and easily reparable when there was need, was kept together by a perpetual juncture and contignation of them all together. The poet goes on: - השם עבים רכובו hassem abim rechubo, המהלך על כנפי רוה hamehallech al canphey ruach. "Making the clouds his chariot, Walking upon the wings of the wind." He had first expressed an image of the Divine Majesty, such as it resided in the holy of holies, discernible by a certain investiture of the most splendid light; he now denotes the same from that light of itself which the Divine Majesty exhibited, when it moved together with the ark, sitting on a circumambient cloud, and carried on high through the air. That seat of the Divine Presence is even called by the sacred historians, as its proper name, המרכבה hammercabah, The Chariot. V

Goodness and Compassion of God. 6 The Lord executeth righteousness and judgment for all that are oppressed. 7 He made known his ways unto Moses, his acts unto the children of Israel. 8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy. 9 He will not always chide: neither will he keep his anger for ever. 10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities. 11 For as the heaven is high above the earth, so great is his mercy toward them that fear him. 12 As far as the east is from the west, so far hath he removed our transgressions from us. 13 Like as a father pitieth his children, so the Lord pitieth them that fear him. 14 For he knoweth our frame; he remembereth that we are dust. 15 As for man, his days are as grass: as a flower of the field, so he flourisheth. 16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more. 17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; 18 To such as keep his covenant, and to those that remember his commandments to do them. 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 ( v. 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. 1. He has revealed himself and his grace to us ( v. 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. 2. 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 ( v. 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 ( Exod. xxxiv. 6, 7 ), in answer to Moses's request ( ch. xxxiii. 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, v. 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. [2.] He is not long angry; for ( v. 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. liv. 8 ; lvii. 16 . (2.) We have found him so; we, for our parts, must own that he has not dealt with us after our sins, v. 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. ii. 4 . 3. He has pardoned our sins, not only my iniquity ( v. 3 ), but our transgressions, v. 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 ( v. 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. xxxii. 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. (2.) The fulness of his pardons, an evidence of the riches of his mercy ( v. 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. 4. He has pitied our sorrows, v. 13, 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. xxxi. 18 , 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. lxvi. 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 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. 5. He has perpetuated his covenant-mercy and thereby provided relief for our frailty, v. 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. xl. 6, 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. (2.) How long and lasting God's mercy is to his people ( v. 17, 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 ( Ps. cxi. 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. i. 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 ( Ps. cii. 28 ): His righteousness, the truth of his promise, shall be unto 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.