Exegetical and Hermeneutical Commentary of Psalms 103:6
The LORD executeth righteousness and judgment for all that are oppressed.
6. Jehovah executeth righteous acts,
And judgements for all that are oppressed.
Cp. Psa 146:7; Jdg 5:11. This general truth has been verified afresh in the deliverance from Babylon.
Fuente: The Cambridge Bible for Schools and Colleges
6 10. Jehovah’s gracious dealings with men illustrated from the experience of Israel.
Fuente: The Cambridge Bible for Schools and Colleges
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 Isa 1:17, notes at Isa 1:23-27.
Fuente: Albert Barnes’ Notes on the Bible
Psa 103:6-14
The Lord executeth righteousness and judgment for all that are oppressed.
Gods conduct towards mankind
In the preceding verses the hymnist exhorts himself to praise the Great God on account of the benefits conferred on himself. Here he strikes off into general reasons why he and all men should bless His holy name.
I. Gods conduct in relation to the socially oppressed. He executeth righteousness and judgment for all that are oppressed (Job 36:5-6; Isa 10:1-2; Pro 22:22-23; Psa 111:12; Amo 8:4-6; Deu 24:14-15; Mat 19:27; Jam 5:1-5).
1. To some extent in this life this is seen in the strength that is given the oppressed to bear up under all their trials, and in the unhappiness and the ruin that God brings upon their oppressors. Pharaoh, Nebuchadnezzar, Herod, Napoleon.
2. He does so fully in the life to come.
II. Gods conduct in relation to the methods of revealing Himself to mankind (verse 7). There is a great difference between the ways and the acts of any intelligent agent; as different as cause and effect. All men have their particular ways of doing a thing. God has His way, His method of action.
1. It is more difficult to know the ways of God than to know the acts of God. A child may understand many of the actions of a philosophic father, but not his ways or methods of action. Israel understood many of the acts of God; but Moses only rose to a knowledge of His ways, His principles, and manner of actions.
2. It is more important to know the ways of God than the acts of God.
(1) As a man knows His ways, he may forecast the future. Such and such events will occur in the future because it is in the order of the Divine procedure.
(2) As a man knows His ways he may acquiesce in His dispensations.
(3) As a man knows His ways he becomes exalted in thought and sympathy.
III. Gods conduct in relation to sinners in general (Psa 103:8-10).
1. His mercy is longsuffering. Slow to anger.
2. His mercy is abundant. Plenteous in mercy.
3. His mercy overcomes His resentment.
4. His mercy restrains punishment (verse 10).
IV. Gods conduct in relation to the genuinely pious (verses 11-14).
1. Immeasurable grace (verse 11).
2. Sin-removing grace (verse 12).
3. Fatherly considerateness (verses 13, 14). Our physical, intellectual, and moral constitutions are thoroughly understood by Him. If He thus knows us, we may infer two things–
(1) That He will not lay on us more trials than we are capable of enduring.
(2) That He will not demand of us more service than we are capable of rendering. (Homilist.)
Christianity and the penal code
A young exile in Siberia told me that during the first part of his imprisonment the only literature given him were the Bible and the Penal Code. The intention, doubtless, was to incite to virtue on the one hand, and to warn against crime on the other. But the effect produced was to lead only to a comparison between the laws of Russia and the laws of Christ, and not to the benefit of the former. (George Kenman.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which being a singular perfection, and that wherein most of the princes of the world were and are defective, is justly celebrated in God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Literally, “righteousnessand judgments,” denoting various acts of God’s government.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ps 10:18 and 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.
Fuente: John Gill’s Exposition of the Entire Bible
His range of vision being widened from himself, the poet now in Psa 103:6 describes 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 103:6 says is a common-place drawn from the history of Israel. is an accusative governed by the that is to be borrowed out of (so Baer after the Masora). And because Psa 103:6 is the result of an historical retrospect and survey, in Psa 103:7 can affirm that which happened in the past (cf. Psa 96:6.); for the supposition of Hengstenberg and Hitzig, that Moses here represents Israel like Jacob, Isaac, and Joseph in other instances, is without example in the whole Israelitish literature. It becomes clear from Psa 103:8 in 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 ( ) is made the object of further praise. He is not only long ( from , like from ) 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 ( , 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 103:9 what He continually will not do.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 (Exo 34:6; Exo 34:7), 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 54:8; Isa 57:16.
(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, 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. 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 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. (2.) 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 (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.
Fuente: Matthew Henry’s Whole Bible Commentary
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.
Fuente: Calvin’s Complete Commentary
(6) Oppressed.From individual the poet passes to national mercies, and goes back to the memorable manifestations of Divine favour vouchsafed to Moses.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Righteousness and judgment See note on Psa 72:1.
For all For God is no respecter of persons.
Fuente: Whedon’s Commentary on the Old and New Testaments
If we read these verses as we ought, with a view to Christ, here most eminently hath Jehovah manifested those sovereign acts of mercy and judgment, by redemption in his dear Son. And, surely, it was not without reference to this, in a most eminent manner, that the Lord did, at the request of Moses, make all his goodness pass before his servant in the holy mount. For what is God’s glory, but his goodness in Christ Jesus? and to a soul that is regenerated, and made one in Christ, God’s justice and righteousness are as dear as his mercy and his love; evidently because the believer is thereby convinced, that God’s justice and righteousness have both been satisfied and magnified by the death of Christ. Consult those passages, and compare them, and behold in them the most blessed proof, in confirmation, that it is a glorious part of Jehovah’s character, He will by no means clear the guilty, Without a sacrifice; which sacrifice Jehovah himself hath provided, and accepted and approved, when Christ offered himself upon the cross. Exo 34:5-7 ; Rom 3:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 103:6 The LORD executeth righteousness and judgment for all that are oppressed.
Ver. 6. The Lord executeth, &c. ] The words are both plural, to show that God will execute omnimodam iustitiamet iudicium, all and all manner of justice and judgment, relieving the oppressed, and punishing the oppressor to the full.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 103:6-14
6The Lord performs righteous deeds
And judgments for all who are oppressed.
7He made known His ways to Moses,
His acts to the sons of Israel.
8The Lord is compassionate and gracious,
Slow to anger and abounding in lovingkindness.
9He will not always strive with us,
Nor will He keep His anger forever.
10He has not dealt with us according to our sins,
Nor rewarded us according to our iniquities.
11For as high as the heavens are above the earth,
So great is His lovingkindness toward those who fear Him.
12As far as the east is from the west,
So far has He removed our transgressions from us.
13Just as a father has compassion on his children,
So the Lord has compassion on those who fear Him.
14For He Himself knows our frame;
He is mindful that we are but dust.
Psa 103:6-7 The Lord performs righteous deeds The term righteous deeds is used two ways in the OT.
1. to describe God’s holiness
2. to describe God’s acts of salvation
It seems that in these two verses we have a description of the events of the exodus and of the wilderness wanderings. Therefore, this is a threefold thanksgiving for God’s act of grace in
1. deliverance from Egypt
2. in revealing Himself to Moses
3. patience with the people during the wandering in the wilderness
And judgments for all who are oppressed There are two ways to interpret texts such as this one.
1. God cares for the weak, poor, and powerless (i.e., Exo 22:22-24; Deu 10:17-19; Psa 68:5).
2. Since the OT saw prosperity as a sign of God’s favor, often the logical conclusion was He had rejected the others because of their sins (i.e., Job, Psalms 73), but it is possible to see God’s repeatedly stated love for them as a literary way of showing/affirming His love and care for all!
Psa 103:7 He made His ways known to Moses YHWH revealed Himself to Moses, cf. Exodus 19-20; Exo 33:13; Psa 99:7. The OT is inspired, eternal revelation (cf. Mat 5:17-19), but it must be remembered that Jesus is the ultimate revelation (cf. Mat 5:21-48). He is the only proper interpreter of Scripture. He is lord of Scripture! Mosaic revelation still functions in sanctification but not in justification.
SPECIAL TOPIC: PAUL’S VIEW OF THE MOSAIC LAW
SPECIAL TOPIC: INSPIRATION
SPECIAL TOPIC: ILLUMINATION
His ways This is one of several terms used to describe YHWH’s revelation. See Special Topic: Terms for God’s Revelation .
Psa 103:8 The Lord is compassionate and gracious, slow to anger and abounding in lovingkindness This is the first phrase in a series to describe the nature of God. It seems to be an allusion to Exo 34:6-7. These attributes of God are affirmed again and again in Scripture (cf. Num 14:18; Deu 4:31; Neh 9:17; Psa 86:15; Psa 145:8; Joe 2:13; Jon 4:2). See Special Topic: Characteristics of Israel’s God .
Psa 103:9 He will not always strive with us When one reads this in English it seems to imply that God will not always have patience with fallen humanity, but it is a Hebrew idiom for exactly the opposite! He will always have patience with His special creation (cf. Gen 6:3; Isa 57:16).
The term strive (BDB 936, KB 1224, Qal imperfect) is a term that refers to legal charges (cf. Jer 3:5; Jer 3:12). God’s heart is always willing to turn back to us when we turn to Him (cf. Jas 4:8)!
Psa 103:10 He has not dealt with us according to our sins nor rewarded us according to our iniquities Faithful followers are not punished in relation to their sin nor rewarded on the basis of their efforts. This verse obviously continues the thought of Psa 103:9, and Israel knew the truth of it well.
Psa 103:11 For as high as the heavens are above the earth This is the first of three metaphors to describe the boundless grace of God. For heavens see SPECIAL TOPIC: HEAVEN and SPECIAL TOPIC: Heaven and the Third Heaven . Note the parallel in Isa 55:9.
those who fear Him The verb (BDB 431, KB 432, Qal active participle) denotes respect, awe. This phrase is a recurrent title for faithful followers (cf. Psa 15:4; Psa 25:12; Psa 25:14; Psa 103:13; Psa 118:4). See Special Topic: Fear (OT),
Psa 103:12 As far as the east is from the west The Hebrew etymological roots of east and west refer to the rising and setting sun. As the height of the heavens cannot compare with God’s grace, so, the expanse of the earth from horizon to horizon cannot compare with God’s grace. When one compares this with Isa 38:17; Isa 44:22; and Mic 7:19, the full metaphorical impact of the grace of God is overwhelming!
So far has He removed our transgressions from us The term remove (BDB 934, KB 1221) signifies no relationship with, which illustrates the complete removal of the penalty and guilt of sin by a gracious God.
This is OT justification by grace! When God forgives (because of who He is), He forgets (cf. Isa 1:18; Isa 38:17; Isa 43:25; Isa 44:22; Mic 7:19)! Our past is forgiven and forgotten. Now we must live godly lives into the future. Many believers can intellectually affirm the forgiveness of God, but they have never embraced the forgetfulness of God!
Notice that in Psa 103:12-13 there are two words that begin with , and these appear twice. This is an obvious sound play (as is the threefold sound in Psa 103:10-11).
Psa 103:13 Just as a father has compassion on his children Here again is another family metaphor to describe God’s love (cf. Exo 4:22; Deu 1:31; Deu 8:5; Psa 27:10; Pro 3:12; Isa 49:15; Isa 63:16; Isa 64:8; Jer 31:9; Hos 11:1; Mal 1:6). This is the possible origin of Jesus’ term to describe God as Father (see SPECIAL TOPIC: FATHER and Special Topic: The fatherhood of God).
This verse was used in Judaism on the Day of Atonement (cf. Leviticus 16). It was quoted when one of the two scapegoats was pushed over the cliff (i.e., bore sin away from the camp).
So the Lord has compassion on those who fear Him It must be remembered that, although God’s initiating grace is key in biblical faith, He demands a response be made by humankind in an initial and ongoing way (cf. Psa 103:17-18 for a threefold emphasis on this conditional aspect of mankind’s part).
The verb fear (BDB 431, KB 432, Qal active participle) denotes those who revere God by faith and faithfulness. See full note on the positive and negative aspects of fear at Psa 15:2-5. See Special Topic: Fear (OT) .
Psa 103:14 He Himself knows our frame This is the Hebrew term yetzer (BDB 428), which means intent. God knows our thoughts and yet still loves us (cf. Gen 6:5; Gen 8:21). It is interesting that generally the rabbis did not believe in original sin (Genesis 3), but held to the theory of the two yetzers (i.e., good intent and evil intent). They said that every person has a black dog and white dog inside them and the one fed the most becomes the bigger and stronger. This is an emphasis on human responsibility, which is certainly a half truth (see SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE ).
The NRSV and JPSOA see the verb in Psa 103:4 a as referring to the creation of Adam (Gen 2:7; Gen 3:19) or to all humans (Psa 139:15). The TEV and NJB assume it refers to what humans are made of (i.e., clay, dust).
He is mindful that we are but dust This metaphor implies initial creation (cf. Gen 2:7; Gen 3:19; Job 34:15 Psa 104:29; Ecc 3:20; Ecc 12:7). It speaks of humanity’s frailty (cf. Job 10:9; Psa 78:39), which introduces the next section, Psa 103:15-18.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 103:6-13
Psa 103:6-13
THE EXHORTATION 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,
Neither will he keep his anger forever.
He hath not dealt with us after our sins,
Nor rewarded us after our iniquities.
For as the heavens are high above the earth,
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 Psa 103:7.
“For all that are oppressed” (Psa 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.
“Slow to anger, and abundant in lovingkindness” (Psa 103:8). Here are given two of the “Thirteen Attributes of God” as revealed in Exo 34:6-7; Joe 2:13. Jonah named five of these in his prayer (Jon 4:2).
“Thou hast not dealt with us after our sins, etc.” (Psa 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.”
“As the heavens are high above the earth” (Psa 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” (Psa 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 (Jer 32:31-35).
“Like as a father pitieth his children” (Psa 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.
E.M. Zerr:
Psa 103:6. Judgment refers to the relief due those who are oppressed unjustly. It will be done according to the Lord’s righteousness.
Psa 103:7. Ways is from a Hebrew word that means “a course of life or mode of action,” and acts is from one that means “an exploit of God” The verse means that God used Moses to teach the people how they should live, and he performed his own great deeds in the sight of the children of Israel for their example and information.
Psa 103:8. Merciful means to be less exacting with another than his conduct demands. Gracious indicates the disposition to be pleasantly considerate toward one who is supposed to be lower in rank or deserts. A person might let his debtor off with less than he deserved, yet do so with a haughty attitude. God is both merciful and gracious, combining the two very desirable traits. Plenteous in mercy denotes that God does not merely show his debtors some reduction in his just demands, but the reduction he grants them is great which would amount to a great sacrifice when measured by justice.
Psa 103:9. The two clauses of this verse have practically the same meaning, but the second one should be considered first. Since God does not keep (cherish or hold to as with a grudge) his anger forever, he therefore will not be always chastising his servants. He corrects his children for their good and is prompted thereto by his love.
Psa 103:10. The simple force of this verse is that God does not deal with mankind to the extent that his wrongs deserve. If it were not for the mercy of the Lord, no man could exist for a single moment.
Psa 103:11. Here we have some material things to measure the immaterial. The height of the heaven or sky above the earth is taken to compare the greatness of God’s mercy. But it must not be overlooked that such mercy is promised only toward them that fear him, which means to them who show Him the proper respect.
Psa 103:12. This is similar to the preceding verse in the nature of its illustration. That verse compared the height or greatness of God’s mercy; this one shows the completeness of divine forgiveness. When God “forgives” he also “forgets.”
Psa 103:13. An explanation is given why God is so complete in his favors. The comparison is made to the relationship of parent and child; but again the proviso should not be overlooked. The abundant mercies of the Lord are for them that fear him.
Fuente: Old and New Testaments Restoration Commentary
executeth: Psa 9:9, Psa 10:14-18, Psa 12:5, Psa 72:4, Psa 72:12, Psa 109:31, Psa 146:7, Deu 24:14, Deu 24:15, Job 27:13-23, Pro 14:31, Pro 22:22, Pro 22:23, Pro 23:10, Isa 14:4-32, Isa 14:17-19, Isa 58:6, Isa 58:7, Jer 7:6-15, Eze 22:7, Eze 22:12-14, Mic 2:1-3, Mic 3:2-4, Jam 2:6, Jam 5:1-6
Reciprocal: Exo 3:10 – General Deu 10:18 – doth Psa 7:6 – to the Psa 101:1 – I will sing Psa 119:137 – General Psa 145:17 – righteous Luk 14:22 – and yet
Fuente: The Treasury of Scripture Knowledge
Psa 103:6-7. 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 Gods way, Exo 33:13, compared with Psa 103:18-19, and chap. Psa 34:6-7, and which is here described in the following verses. His acts, &c. His marvellous and gracious works.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. Testimony to God’s compassion to His people 103:6-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 103:6 is a topic sentence that introduces what follows. Psa 103:7-8 describe God’s dealings with Israel at Mt. Sinai. The fact that God revealed Himself to Moses and the Israelites indicates His great compassion and grace. Psa 103:8 quotes Exo 34:6. It restates four great characteristics about God.