Exegetical and Hermeneutical Commentary of Psalms 143:5
I remember the days of old; I meditate on all thy works; I muse on the work of thy hands.
5. Cp. Psa 77:5; Psa 77:11-12. The recollection of God’s wonderful works of old time deepens his despondency, as he ponders on the contrast; “a sorrow’s crown of sorrow is remembering happier things”: yet it emboldens him to fresh prayer.
thy works the work of thy hands ] Thy work the doing of thy hands, as in Psa 92:4.
Fuente: The Cambridge Bible for Schools and Colleges
5, 6. The thought of all that God wrought in ancient times makes him long for a fresh manifestation of His power.
Fuente: The Cambridge Bible for Schools and Colleges
I remember the days of old – Former times.
(1) as contrasted with my present condition.
(2) as times when I called upon thee, and thou didst interpose.
(3) as encouraging me now to come to thee, and spread out my case before thee. See Psa 77:5-11, note; Psa 42:4, note.
I meditate on all thy works … – On what thou hast done; on thy gracious interpositions in the time of trial; on the manifestations of thy power in my behalf, and in behalf of thy people. I call all this to mind, remembering that thou art an unchangeable God; that thou hast the same power still; that thou canst interpose now as thou didst then; and that, as an unchangeable God, thou wilt do it in the same circumstances. I, therefore, come to thee, and pray that thou wilt interpose in my behalf.
Fuente: Albert Barnes’ Notes on the Bible
Psa 143:5
I remember the days of old.
The ministry of memory
I. As a necessity of human nature.
1. By the laws of proximity, likeness, contrast, we are every day thrown back on the past, made in some measure to relive the hours that are gone.
2. This necessary action of memory shows–
(1) The conscious unity of human life. However long we have to live, though for ever, from the beginning our life is one.
(2) The wondrous frugality of life. Our spiritual life throws nothing away. Memory manages all with the most sparing economy. It gathers up every fragment, so that nothing is lost.
(3) The growing importance of life. What a world lies behind the old man–nay, within him.
(4) The inevitable retributiveness of life.
II. As a moral obligation of human nature. I remember the days of old. Every man should voluntarily and religiously do this with the past of his life. He should not allow the past to come up to him merely involuntarily, and thus become its victim. He should deal with it so as to make it serve the true interests of his spiritual being. He should make the past–
1. Promote evangelical sorrow within him. The memory of the past must sadden all souls.
2. Promote thanksgiving to God within him. What impressions will the past give man of Gods forbearance–Gods guidance–Gods guardianship–Gods ever-flowing goodness!
3. Promote an invincible purpose to improve. The memory of past disappointments should warn us against extravagant hopes. The memory of abused mercies should lead us to a greater appreciation of our present blessings. The memory of lost years should lead us to turn every hour of the present to a right spiritual account. (Homilist.)
Remembrance of the past
I. The past enables us to know ourselves.
1. We have embodied our character.
2. We have reacted on and moulded them.
3. Hence the past shows what we are.
II. The past is fitted to suggest rules for the guidance of the future conduct.
1. It has brought to light our tendencies.
2. It has shown what is dangerous in our circumstances.
3. It has revealed the temptations before which we are in danger of falling.
III. A consideration of the past will prepare us for the exercise of confession, and will shut us up to Christ.
1. Confession should be minute–history portrayed.
2. This requires a knowledge of the past.
3. A sight of our sin drives to Christ.
4. For this sight we must turn to the past.
IV. The consideration of the past will dispose us to thanksgiving, and will furnish us with materials for praise.
1. Thanksgiving is difficult, and is neglected.
2. It should be minute, ranging from, etc.
3. It should involve lively and strong feeling.
4. The knowledge and the deep feeling are dependent on, etc.
Individuals.
V. The consideration of the past will stimulate us to redeem the time.
1. The whole life of man is short.
2. How much shorter has it become to us!
3. Had it been spent aright, its increased shortness would not be a matter of regret.
4. But only look back!
VI. The consideration of the past will produce deep and solemn impressions of the frailty of man.
1. Look back to your childhood.
2. Where are the companions of your youth? Stages marked by grave-stones–mourner–stranger on earth.
VII. The consideration of the past will show the utter folly of depending on the things of the world for support and enjoyment.
1. Ungodliness is an attempt to dispense with God and still be happy.
2. Each man makes the experiment.
3. You have made it.
4. What is the result? A failure!
VIII. A consideration of the past will confirm the believer in the choice he has made.
1. The most important part of a believers life is that which follows his conversion.
2. In reviewing it–
(1) You see the temporal consequences of your act.
(2) You see the spiritual consequences.
IX. The past will show to the ungodly his eternity.
1. Alas! the sinner is not qualified to see his eternity in his time.
X. The past shows to the believer the comparative measure in which he shall reap hereafter. Between the believers present conduct and future glory–
1. There is no connection of merit.
2. But there is a connection of congruity or fitness. (Jas. Stewart.)
Reflection
1. Reflection signifies to think again on what we have already thought, already conceived, to think on it more circumstantially, more steadily, more expressly, and to do this on set purpose and with consciousness in the design of dwelling longer on these thoughts, in order to dissect and analyze them, to obtain a clearer conception of the matter to which they relate, to study them in their several parts, in their principles and consequences, to compare them with others, to observe their analogies to us and to other objects, and thence to draw conclusions in regard to our conduct or to our happiness.
2. It also signifies, by the repeated representation and consideration of what we have already conceived and know, to endeavour to discover or to understand other things which we either do not yet know, or whereof we have only a dark and confused idea, or in regard to which we are still uncertain, whether they be true or false, thus or otherwise constituted.
3. Reflection has commonly in view the examination of some or all of the following questions: What is the object and the nature of it? What results from thence? Is it true and certain, and why is it so? What relations does it bear to me and my happiness? How should I act towards it? In other words, by reflection and consideration we endeavour to render our conceptions and ideas of objects more clear, more complete, more certain, more interesting and useful to us.
4. The reflecting man endeavours to render the objects, the doctrines whereon he reflects more profitable to him by applying them to his conduct, by deducing from them such principles and rules as may regulate him for the rest of his life. Thus he learns real, practical wisdom, and without that all human reflection is of no great value. (G. J. Zollikofer, D. D.)
I muse on the work of Thy hands.—
Gods works to be appreciated, for they declare Him
I heard of a good man who went down the Rhine, but took care to read a book all the way, for fear he should have his mind taken off from heavenly topics by the beauties of Nature. I confess I do not understand such a spirit–I do not want to do so. If I go into an artists house I do that artist a displeasure if I take no notice of his works under the pretext that I am quite absorbed in himself. Why not enjoy the objects in which our heavenly Father has set forth His wisdom and power? Delight yourself in all your heavenly Fathers handiwork, and make it to be a ladder by which you climb to Himself. (C. H. Spurgeon.)
Delight in Gods works
The same thing will appeal differently to different people according to capacity, sensibility, experience. One may look on a flower with the eye of a florist, another of a market gardener, another of a botanist, another of an artist. William Blake saw angels amid the swaying corn or nestling in a tree. A scene which is dull and uninteresting to the listless eye may be transformed by a touch of creative and interpretative imagination; as James Swetham says, Gerhard Dew threw a glory over our very pickled cabbage. Culture and restraint. (Hugh Black.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. I remember the days of old] Thou hast often helped me, often delivered me. I will therefore trust in thee, for thy mercy is not clean gone from me.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I remember the days of old, i.e. what thou hast done for thy servants in former times; which he mentions either,
1. As matter of terror, to consider how unlike God now was unto himself and to his former dealings; or,
2. As matter of support from former experience, because God was still the same. Either way it drives him to his prayers, which here follow.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. The distress is aggravatedby the contrast of former comfort (Ps22:3-5), for whose return he longs.
a thirsty landwhichneeds rain, as did his spirit God’s gracious visits (Psa 28:1;Psa 89:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I remember the days of old,…. Former times he had read and heard of, in which the Lord appeared for his people that trusted in him; or the former part of his own life, his younger days, when the Lord delivered him from the lion and bear, and from the uncircumcised Philistine, whom he slew; and made him victorious in battles, and preserved him from the rage and malice of Saul. If this was written on account of Absalom, those times of deliverance he called to mind, in order to encourage his faith and hope, and cheer his drooping spirits;
I meditate on all thy works; I muse on the work of thy hands; the works of creation and providence, in order to observe the instances of divine power, wisdom, and goodness in them; and from thence fetch arguments, to engage his trust and confidence in the Lord: he both thought of these things within himself, and he “talked” w of them to his friends that were with him, as the last of these words used may signify; and all this he did to cheer his own spirit, and the spirits of the men that were with him, in the time of distress and danger.
w “loquor”, Piscator; “sermocinatus sum”, Cocceius; “aut colloquor”, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(5) See Psa. 77:5-6.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. I remember the days of old This refers to no far antiquity, but only to the deliverances of David’s earlier life in perils with Goliath and with Saul. To have forfeited the mercy that then was his help, makes his present case more intensely painful.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 143:5. I remember the days of old i.e. “But still, upon a more sedate reflection, I consider not only what thou hast done for me during the persecutions of Saul; but also that long before, in my younger days, thou deliveredst me from the greatest dangers.” See 1Sa 17:34; 1Sa 17:58.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is very sweet and blessed; under present troubles, to call to remembrance former mercies. Asaph found this, Psa 77:3-6 . Hence that sweet promise, Gen 22:14 . Reader, let you and I look back, under any new troubles, to past deliverances, and behold the many Ebenezers which we have set up, that we may say, Hitherto hath God helped us. And in doing this we shall find occasion therefrom to say, with the apostle, who delivered us from so great a death and doth deliver, in whom we trust that he will yet deliver. 1Sa 7:12 ; 2Co 1:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 143:5 I remember the days of old; I meditate on all thy works; I muse on the work of thy hands.
Ver. 5. I remember the days of old ] Wherein I was delivered from the lion and the bear; yea, from the hand of all mine enemies, and from the hand of Saul, Psa 18:1 , title. More than this, Saecula antiquitus praeterita recolo, I run over and ruminate all the ancient monuments of thy mercy to the patriarchs and others; since all that is written was “written for our instruction, that we through patience and comfort of the Scriptures might have hope,” Rom 15:4 . See Psa 77:4 ; Psa 77:6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 143:5-6
5I remember the days of old;
I meditate on all Your doings;
I muse on the work of Your hands.
6I stretch out my hands to You;
My soul longs for You, as a parched land. Selah.
Psa 143:5-6 This describes the actions of the psalmist.
1. he remembers God’s gracious acts of deliverance in the past, Psa 143:5 a
2. he continues to meditate on God’s actions, Psa 143:5 b, cf. Psa 105:2
3. he reflects/muses (cf. Psa 77:12; Psa 145:5) on God’s creation, Psa 143:5 c, cf. Psa 8:6; Psa 102:25
4. he prays to God, Psa 143:6 a
5. his soul longs for God, Psa 143:6 b, cf. Psa 42:2; Psa 63:1
These are the focus of faithful followers’ thoughts. We are what we think about. Our prayers and our acts reveal the true nature of each person.
Psa 143:5 days of old This noun (BDB 869) can mean ancient or before time (cf. Deu 33:27; Pro 8:22-23; Mic 5:2). Usually the root denotes east or before (NIDOTTE, vol. 3, pp. 869-871).
Psa 143:6 I stretch out my hands to You See note at Psa 141:2 b.
soul This is the Hebrew term nephesh. See note at Gen 35:18 online.
My soul longs for You, as a parched land The psalmist longs/thirsts for personal fellowship with YHWH (i.e., Psa 143:7 b; Psa 42:2; Psa 63:1; Psa 84:2). This is the goal of Gen 1:26-27. It was the purpose of creation!
Notice that remembering YHWH’s acts and worship gives hope in current circumstances!
Selah See note at Psa 3:2 online.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
remember. Compare Psa 77:5, Psa 77:10, Psa 77:11.
muse = talk with myself. t
he work of Thy hands. Some codices, with three early printed editions, Aramaean, Septuagint, and Vulgate, read “works” (plural)
Fuente: Companion Bible Notes, Appendices and Graphics
remember: Psa 42:6, Psa 77:5, Psa 77:6, Psa 77:10-12, Psa 111:4, Deu 8:2, Deu 8:3, 1Sa 17:34-37, 1Sa 17:45-50, Isa 63:7-14, Mic 6:5
Reciprocal: Gen 24:63 – to meditate Neh 4:14 – remember Psa 77:3 – spirit Psa 77:12 – meditate Psa 111:2 – sought Psa 119:52 – remembered Isa 26:8 – desire Isa 63:11 – he remembered Amo 9:11 – as in Jon 2:7 – I remembered Mic 7:14 – as 1Ti 4:15 – Meditate
Fuente: The Treasury of Scripture Knowledge
Psa 143:5-6. I remember the days of old That is, but still, upon a more calm reflection, I consider what thou hast done for thy servants in former times, and likewise what thou hast done for me during the persecutions of Saul, and long before that time, in my younger days, when thou didst deliver me from the greatest danger: see 1Sa 17:34, &c. I stretch forth my hands, &c. I pray to thee fervently. My soul thirsteth after thee After thy favour and help; as a thirsty land For rain.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
143:5 I remember the {f} days of old; I meditate on all thy works; I muse on the work of thy hands.
(f) That is, your great benefits of old, and the manifold examples of your favour towards your own.
Fuente: Geneva Bible Notes
In his distress David remembered former better days. He meditated on God’s acts and works. [Note: See Eugene H. Merrill, "Remembering: A Central Theme in Biblical Worship," Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.] He appealed to the Lord, like a desperate man dying from thirst cries out for water.