Комментарии к Библии

This very beautiful psalm is entitled "A Psalm of David." Nothing in the psalm forbids the supposition that he was its author, although nothing in the psalm or elsewhere enables us to ascertain the precise occasion on which it was written.

It seems to have been composed after some signal manifestation of the mercy of God, or some striking proof of his compassion and loving-kindness; after some danger which threatened life, and was regarded as evidence of the divine displeasure, but had now passed by; after God had interposed, and checked and arrested judgments which threatened ruin, and had manifested himself again as a loving Father. This merciful interposition filled the heart of the psalmist with emotions of gratitude and praise, and led him to call on his own soul Psalm 103:1-2, and all the angels Psalm 103:20, and the hosts of heaven Psalm 103:21, and all the works of God everywhere Psalm 103:22 to unite in celebrating his praise. The psalm is exceedingly regular in its structure and composition; beautiful in its language and conceptions; adapted to all times and ages; suited to express the feelings of gratitude to God for deliverance from trouble, and for the manifestation of his mercy; suited to elevate the soul, and to fill it with cheerful views. These circumstances have made it a favorite psalm as a vehicle of praise in all ages. It is, moreover, eminently suited to express the feelings of the soul in view of the redeeming love and mercy of God; the goodness of God in the forgiveness of sin through a Saviour; and his tender compassion for his people as a Father; and it is, therefore, one to which the Christian oftener turns than to almost any other of the psalms as expressive of the deep and grateful feelings of his heart.

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 Numbers 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.

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" - גמול gemûl - means properly an act, work, doing, whether good or evil, Psalm 137:8; and then, "desert," or what a man deserves "for" his act; "recompence." It is rendered "deserving" in Judges 9:16; benefit, as here, in 2 Chronicles 32:25; "desert," Psalm 28:4; "reward," Psalm 94:2; Isaiah 3:11; Obadiah 1:15; "recompence," Proverbs 12:14; Isaiah 35:4; Isaiah 59:18; Isaiah 66:6; Jeremiah 51:6; Lamentations 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. 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.

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" - תחלואים tachălû'iym - occurs only in the plural form. It is translated "sicknesses," in Deuteronomy 29:22; "diseases," as here, in 2 Chronicles 21:19; "them that are sick," in Jeremiah 14:18; and "grievous (deaths)" in Jeremiah 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 Psalm 6:2; Psalm 38:7; Psalm 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.

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 Psalm 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 Psalm 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.

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 - עדי ‛ădı̂y - is rendered "ornaments" in Exodus 33:4-6; 2 Samuel 1:24; Isaiah 49:18; Jeremiah 2:32; Jeremiah 4:30; Ezekiel 7:20; Ezekiel 16:11, Ezekiel 16:17 (margin,); Ezekiel 23:40; and "mouth" in Psalm 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 Isaiah 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.

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 notes at Isaiah 1:17, notes at Isaiah 1:23-27.

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.