Psalms · Chapter 103

Verse 1. 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.

Verses 1-3. 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 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.

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 Numbers 6:22-27. “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 soul-work, 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.

Verse 2. Forget not all his benefits] Call them into recollection; particularize the chief of them; and here record them for an everlasting memorial.

Verses 1-3. 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 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.

2. Forget not all his benefits—A commandment of the law,

Deuteronomy 6:12, and 8:11-14; (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 Psalm 147:20.

Verse 3. Who forgiveth] The benefits are the following, 1. Forgiveness of sin. 2. Restoration of health: “Who healeth all thy diseases.”

Verses 1-3. 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 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.

Verse 3. Who forgiveth—who healeth all thy diseases. Sins and afflictions are synonymous terms in Hebrew piety, and of frequent occurrence. Isaiah 38:17.

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 34:6, 7,) 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, (verses 8, 10, 12,) evidence some recent remarkable instance of this forgiving grace, which accords well with the date and authorship assigned in the introduction. Compare Psalm 23 and 116. The same applies to the second clause of the verse. Compare Psalm 38.

Verse 4. Who redeemeth] 3. 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. 4. Changing and ennobling his state; weaving a crown for him out of loving-kindness and tender mercies.

Verses 4, 5. 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.

Ver. 4. Who redeemeth thy life. Hebrews lawgh hagoel. The goal or near kinsman is the Redeemer. He who, forasmuch as the children were partakers of flesh and blood, himself also took part of the same. Hebrews 2:14.

4. From destruction—From death—from the grave. The word is elsewhere translated pit, grave, corruption; but it denotes a state of death in which the body returns to corruption. Here, also, in the idea of redemption from the grave, the germ of the doctrine of the resurrection is discovered.

V. 5. The eagles-Which lives long in great strength and vigour.

Verse 5. Who satisfieth thy mouth] 5. For continual communications of spiritual and temporal good; so that the vigour 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 rcn 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:—

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.S.], 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 re-acquire their political strength and vigour; and should be so quickened by the Divine Spirit, that old things should be passed away, and all things become new.

Verses 4, 5. 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.

Ver. 5. Thy youth is renewed like the eagle’s. The Hebrew and the Arabic read, as the feathers of the eagle, which after moulting in the spring, and at a great age, renews its beautiful plumage as in youth. The gaities of youth, as a poet has said of Nestor, sometimes sport on the temples of an aged saint. See on Psalm 92:12.

5. Thy youth is renewed like the eagle’s—The allusion is to the fresh plumage of the eagle after moulting. The figure of Isaiah 40:31, is based on the eagle’s breadth and strength of wing. Instead of, “They shall mount up on wings as eagles,” the Septuagint erroneously has it, “They shall put forth new feathers like eagles.”

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.

Verses 6, 7. 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 verses 18, 19, and chap. 34:6, 7, and which is here described in the following verses. His acts, &c. — His marvellous and gracious works.

6. Righteousness and judgment—See note on Psalm 72:1. For all— For God is no respecter of persons.

Verse 7. He made known his ways unto Moses] From the earliest part of our history he has been our protector and defence. 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.

Verses 6, 7. 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 verses 18, 19, and chap. 34:6, 7, and which is here described in the following verses. His acts, &c. — His marvellous and gracious works.

7. His ways—God’s “ways,” or methods, in redemption. The allusion is to Exodus 33:13. It was not an objective revelation merely, but such a series of manifestations as well, as illustrated at once both the principles and the fact of his salvation.

Verse 8. The Lord is merciful] See Clarke’s note on “Psalm 86:15”.

Verses 8-10. The Lord is merciful and gracious — See on Exodus 34:6. Slow to anger — Not 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 innumerable texts, and from the whole scope and design of the Scriptures. Neither 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.

8. Merciful and gracious—A quotation from Exodus 34:6.

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.

Verses 8-10. The Lord is merciful and gracious — See on Exodus 34:6. Slow to anger — Not 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 innumerable texts, and from the whole scope and design of the Scriptures. Neither 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.

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 7:18, 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 34:6, 7; Psalm 78:38,) not his judgments on the wicked, as in Psalm 73:18-20; 9:17.

Verse 10. He has not dealt unity 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.

Verses 8-10. The Lord is merciful and gracious — See on Exodus 34:6. Slow to anger — Not 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 innumerable texts, and from the whole scope and design of the Scriptures. Neither 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.

10. He hath not dealt with us after our sins—Although the Lord had often chided the Israelites for their sins, and allowed his “anger,” at times, to break forth in just punishment, his judgments had never been as severe as the occasion merited, but mercy had ever tempered justice in all his dealings with them. Nor rewarded us—A repetition of the same thought, making a synonymous parallelism.

V. 11. So great-So much above their deserts and expectations.

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.

Verses 11-13. 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 verses 17, 18, 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. — No 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, “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.”

11. As the heaven is high above the earth—The highest measure of comparison the mind can grasp. Comp. Psalm 36:5; 57:10. Them that fear him—So, also, verses 13, 17, 18. 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, (verse 14,) and mingles compassion with severity, “that we might be partakers of his holiness.” Hebrews 12:10.

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.

Verses 11-13. 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 verses 17, 18, 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. — No 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, “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—The antithesis denotes the extreme boundaries of the world or universe. For the figure, see on Psalm 50:1. The phrase is proverbial for what is measurable, as in verse

11. So far hath he removed our transgressions—A testimony to the witness of absolute forgiveness and acceptance worthy of the New Testament.

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 compassions 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.

Verses 11-13. 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 verses 17, 18, 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. — No 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, “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.”

V. 14. Knoweth-The weakness and mortality of our natures, and the frailty of our condition, so that if he should let loose his hand upon us, we should be irrecoverably destroyed.

Verse 14. For he knoweth our frame] wnrxy 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.

Verses 14-16. 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 40:6, 7. 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.

14. Our frame—Our formation, or workmanship, referring specially to the body, or perishable nature. The reference is to Genesis 2:7: “The Lord God formed man of the dust of the ground.” See notes on Psalm 139:15, 16.

Verse 15. His days are as grass] See Clarke’s note on “Psalm 90:5”.

Verses 14-16. 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 40:6, 7. 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.

15. As for man—As for the human race, “man” being used collectively of all men, as Deuteronomy 32:26; Job 7:17; Psalm 8:4, 5. Grass… flower—Emblems of frailty and beauty. Job 14:2; Psalm 90:6.

Verse 16. The wind passeth over it] Referring perhaps to some blasting pestilential wind.

Verses 14-16. 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 40:6, 7. 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.

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; 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; Psalm 37:10; 73:19, 20. The place thereof shall know it no more— Taken almost literally from Job 7:8.

Verse 17. The mercy of the Lord is from everlasting to everlasting] dsj 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 (tqdx 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.

Verses 17, 18. 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 verse 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 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.

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.” Verses 17, 18. 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; 34:7; Deuteronomy 7:9.

Verse 18. To such as keep his covenant] 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.

Verses 17, 18. 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 verse 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 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.

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 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.

19. The Lord hath prepared his throne in the heavens—In contrast with “man,” who is “dust.” Verse 14. From this majesty of God, his ability to perpetuate mercy through all generations to his faithful children is inferred, and the doxology of verses 20-22 is due. Comp. 1 Chronicles 29:11, 12. Over all—Over the universe of created beings, as verse 22.

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 hk yrbg 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.

Verses 20-22. 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 wytrvm, 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.

20. Angels—A designation of an order of beings, not an office, as messengers. Compare the call upon angels, Psalm 29:1, 2; 148:2. The call is grounded in our fellowship with them. Hebrews 12:22, 23. If the doctrine of archangels was thus early understood, as in later times, (see Daniel 8:16; 9:21; 10:13, 21; comp. Luke 1:19; Revelation 8:2; 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 hero-warrior. 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.

V. 21. His hosts-A title often given to the angels, in regard of their vast numbers, mighty power, unanimous concurrence, and exquisite order. Ministers-This Hebrew word is commonly used of the highest and most honourable sort of servants,

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.

Verses 20-22. 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 wytrvm, 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.

21. Hosts—Not the heavenly bodies, (as in Deuteronomy 4:19; 17:3; Psalm 33:6,) but the collective whole of all orders of celestial beings, as 1 Kings 22:19 and Psalm 148:2. Compare Daniel 7:10. Ye ministers—Same as “hosts” in previous clause. Angels are called ministers, in Hebrews 1:14; Psalm 104:4; Daniel 7:10.

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.

Verses 20-22. 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 wytrvm, 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.

22. All his works—All animate and inanimate creatures, the universe, as verse 19. Bless the Lord, O my soul. The thrice “Bless the Lord, O my soul,” (see verses 1, 2,) 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.