Exegetical and Hermeneutical Commentary of Psalms 63:5

My soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips:

5. God feeds the hungry soul with rich and bountiful food (Deu 32:14; Psa 22:26; Psa 23:5; Psa 36:8; Isa 25:6; Isa 55:2; Jer 31:14). Though the language may be derived from the sacrificial feasts, it is indifferent to strict ritual precision, for the fat (A.V. here marrow) was never to be eaten, but was to be burnt on the altar as God’s portion (Lev 3:16-17).

Fuente: The Cambridge Bible for Schools and Colleges

My soul shall be satisfied – See the notes at Psa 36:8. The idea is, that his soul now longed for the service of God as one who is hungry longs for food, or as one who is thirsty longs for drink; and that the time would come when this longing desire would be satisfied. He would engage in the service of God as he desired to do; he would be permitted to enjoy that service without interruption.

As with marrow and fatness – See the notes at Psa 36:8. The words here employed denote rich food; and the comparison is between the pleasure of serving God, and the satisfaction derived from food when one is hungry. It is not uncommon to compare the pleasures of religion with a feast or banquet. Compare Isa 25:6.

And my mouth shall praise thee with joyful lips – Lips full of joy; or, which give utterance to the joy of the heart.

Fuente: Albert Barnes’ Notes on the Bible

Psa 63:5-6

My soul shall be satisfied as with marrow and fatness; and my mouth shall praise Thee with joyful lips.

A taste for devotion

I. What we understand by the piety of taste and sentiment. Suppose two pupils of a philosopher, both emulous to make a proficiency in science; both attentive to the maxims of their master; both surmounting the greatest difficulties to retain a permanent impression of what they hear. But the one finds study a fatigue like the man tottering under a burden; to him study is a severe and arduous task; he hears because he is obliged to hear what is dictated. The other, on the contrary, enters into the spirit of study; its pains are compensated by its pleasures; he loves truth for the sake of truth; and not for the sake of the encomiums conferred on literary characters and the preceptors of science. So he who has a speculative piety, and he who has a piety of taste and sentiment, are both sincere in their efforts; both devoted to their duty; both pure in purpose; and both alike engaged in studying his precepts, and in reducing them to practice; but oh, how different is their state! The one prays because he is awed by his wants, and because prayer is the resource of the wretched. The other prays because the exercise of prayer transports him to another world; because it vanishes the objects which obstruct his divine reflections; and because it strengthens those ties which unite him to that God whose love constitutes all his consolation and all his treasure.

II. What judgment we should pass upon ourselves when destitute of the heartfelt piety we have just described.

1. When the privation is general; when a conviction of duty, and the motives of hope and fear are ever requisite to enforce the exercises of religion; when we have to force ourselves to read Gods Word, to pray, to study His perfections, and to participate of the pledges of His love in the Holy Sacrament. It is not very likely that a regenerate soul should be always abandoned to the difficulties and duties imposed by religion, that it should never experience those comforts conferred by the Holy Spirit, which make them a delight.

2. The privation of divine comforts should induce us to pass severe strictures on ourselves, when we do not make the required efforts to be delivered from so sad a state.

III. The causes which deprive us of the piety of taste and sentiment.

1. With the exception of those called heroes in the world, mankind seldom sacrifice their ease, their sensuality, their effeminacy, to high notions, to ambition, and the love of glory. And how often have the heroes themselves sacrificed all their laurels, their reputation, and their trophies to the charm of some sensible pleasure?

2. The imagination captivates both the senses and the understanding. A good which is not sensible; a good even which has no existence, is contemplated as a reality, provided it have the decorations proper to strike the imagination.

3. A present, or at least, an approximate good, excites, for the most part, more vehement desires, than a good which is absent, or whose enjoyment is deferred to a remote period.

4. Recollection is a substitute for presence; I would say, that a good in the possession of which we have found delight, pro, duces in the heart, though absent, much the same desires, as that which is actually present.

5. A good, ascertained and fully known by experience, is much more capable of inflaming our desires, than a good of which we have but an imperfect notion, and which is known only by the report of others.

6. All things being equal, we prefer a good of easy acquisition, to one which requires care and fatigue.

7. A good beyond our reach, a good that we do not possess, and that we have no hope so to do, does not excite any desire.

8. Avocations fill the capacity of the soul. (Jas. Saurin.)

The saint assuring himself of satisfaction in God

I. General observations concerning satisfying the new creation.

1. Their souls need to be satisfied.

2. That which satisfies the soul comes from above,

3. There is enough in God to satisfy the soul.

4. The Lord hath satisfied the soul.

5. The Lord promises to satisfy the soul (Psa 132:15; Psa 37:19; Psa 22:26; Isa 58:11; Psa 36:8).

These, and all the promises of God, are faithful sayings, and pleadable at the foot of His throne. In believing and pleading them, the race of new creatures, who exercise themselves unto godliness, will be forward to confess, where it is proper to tell their experience, that their souls have been satisfied as with marrow and fatness.

II. Show what is in the goodness and lovingkindness of God to satisfy the soul, as with marrow and fatness. Marrow is an oily substance which is enclosed in some of the bones of certain animals. It strengthens them, and promotes their growth, and the health and vigour of the whole body. Fatness, in the language of Scripture, is used to signify the best of anything. The fatness of the earth is a soil which, under the influence of the heavens, bringeth forth abundantly. The fatness of the olive is a tree that bears the best and greatest abundance of fruit. And the fatness of the house of God is the abundance of grace, which enriches and satisfies the souls of His people.

1. The glory of the attributes of God satisfies the soul.

2. The soul is satisfied with the truth of the Word of God.

3. The beauties in the works of God satisfy the soul.

4. The richness of the gifts of God satisfies the soul.

5. The variety of blessings in the fulness of God is satisfying to the soul.

III. Show on what grounds new creatures assure their hearts of the satisfying of their soul, as with marrow and fatness, in God everywhere.

1. The excellence of His lovingkindness.

2. The richness of His goodness–a treasury that is never shut, and never empty.

3. The freeness of His mercy–an attribute which is satisfying to the souls of the poor and needy everywhere.

4. The might of His power.

5. The glory of His holiness.

6. The truth of His faithfulness. The regular and uninterrupted succession of summer and winter, cold and heat, day and night, is a demonstration of the faithfulness of God in ruling the heavens according to His own establiShment; and ground to our faith to assure our hearts, that His establishment with Christ is firm and sure.

7. The uncertainty of His unchangeableness.

8. The prevalence of mediation. The promises of God in Christ the Mediator are all yea and amen, and pleadable in His name. On this ground we assure our hearts that His promises in Him shall be performed, and our souls satisfied in their performance as with marrow and fatness. (A. Shanks.)

Satisfaction found in God

We can have as much of God as we desire. There is a quest which finds its object with absolute certainty, and which finds its object simultaneously with the quest. And Chose two things, the certainty and the immediateness with which the thirst of the soul after God passes into a satisfied fruition of the soul in God, are what are taught us here in our text; and what you and I, if we comply with the conditions, may have as our own blessed experience. There is one search about which it is true that it never fails to find; the certainty that the soul thirsting after God shall be satisfied with God results at once from His nearness to us, and His infinite willingness to give Himself, which He is only prevented from carrying into act by our obstinate refusal to open our hearts by desire, It takes all a mans indifference to keep God out of his heart, For in Him we live, and move, and have our being, and that Divine love, which Christianity teaches us to see on the throne of the universe, is but infinite longing for self-communication,. Gods love is an infinite desire to give Himself. If only we open our hearts–and nothing opens them so wide as longing–He will pour in, as surely as the atmosphere streams in through every chink and cranny, as surely as if some great black rock that stands on the margin of the sea is blasted away, the waters will flood over the sands behind it. So, unless we keep God out, by not wishing Him in, in He will come. The certitude that we possess Him when we desire Him is as absolute. As swift as Marconis wireless message across the Atlantic and its answer, so immediate is the response from Heaven to the desire from earth. What a contrast that is to all our experiences! Is there anything else about which we can say, I am quite sure that if I want it I shall have it. I am quite sure that when I want it I have it? Nothing! There may be wells to which a man has to go, as the Bedouin in the desert has to go, with empty water-skins, many a days journey, and it comes to be a fight between the physical endurance of the man and the weary distance between him and the spring. Many a mans bones, and many a camels, lie on the track to the wells, who lay down gasping and black-lipped, and died before they reached them. We all know what it is to have longing desires which have cost us many an effort, and efforts and desires have both been in vain. Is it not blessed to be sure that there is One whom to long for is immediately to possess? Then there is the other thought here, too, that when we have God we have enough. That is not true about anything else. There is always something lacking in all other satisfactions. They address themselves to sides, and angles, and faces of our complex nature; they leave all the others unsatisfied. The table that is spread in the world, at which various longings and capacities seat themselves as guests, always fails to provide for some of them, and whilst some, and those especially of the lower type, are feasting full, there sits by their side another guest, who finds nothing on the table to satisfy his hunger. But if my soul thirsts for God, my soul shall be satisfied when I get Him. (A. Maclaren, D. D.)

The saint delighting in praise

I. The theme of praise.

1. The Lord Himself.

2. His name.

3. His power.

4. His mercy.

5. His lovingkindness.

6. His holiness.

7. His goodness.

8. His faithfulness.

9. His word.

10. His wonders.

II. The expression of praise.

1. By words.

2. By voices.

3. By actions.

III. The cheerfulness which enlivens the exercise of godly men in praising the Lord.

1. Cheerfulness arises from God and the things of God, which are themes of our praise.

2. Cheerfulness in praise arises from the anointing and sealing of the Holy Spirit.

3. Cheerfulness in praise arises from the blessings with which it enriches experience. The Lord is good and kind to His people in their glorifying Him with praise, and shows them His salvation.

4. Cheerfulness in praise arises from hope of acceptance in the beloved. This hope is lively and joyful, founded in the mediation of the great High Priest of our profession, Christ Jesus, and confirmed with promises sprinkled with His blood.

In conclusion, observe–

1. The mouth of the man of piety is his organ of praise. Regeneration renews the whole man after the image of God, but creates no faculties and members. By this grace the faculties and members are renewed, and fitted to the dignified uses for which they were originally created; and in these uses are, Or ought to be, employed by pious men, every day, and everywhere.

2. In using their mouth as their organ of praise, the lips of men of piety are anointed with oil of joy.

3. The exercise of pious men on earth is continued in heaven. (A. Shanks.)

Praising God with joyful lips

There are three things which do here open the mouths and lips of such as David was–

1. Joy; that is a spreading affection, which does not keep within its bounds, but does dilate and expatiate itself, that others may joy with it; and so here, it is joyful lips. David did so please himself in the expectation of those gracious opportunities which he now prays for, as that he promises himself a great deal of joy and rejoicing from them.

2. Love, and that to others with whom he conversed. This, it made him to speak likewise, that having found this sweetness in his own soul, he might make others likewise in some degree partakers of it. Now, while he was in the wilderness, he was solitary, and all alone by himself, he wanted the opportunity; when he came into the sanctuary, he hoped to have the mutual benefit of the communion of saints; and so in this respect should come with his mouth to praise God with joyful lips.

3. Thankfulness likewise to God. This it does also vent itself here. My mouth shall praise Thee, that is, celebrate Thy goodness towards me. It is the best recompense which we can make to God for all His favours and kindnesses to us, even to praise Him, and bless Him for them. (T. Horton, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. My soul shall be satisfied] I shall have, in the true worshipping of thee, as complete a sensation of spiritual sufficiency and happiness, so that no desire shall be left unsatisfied, as any man can have who enjoys health of body, and a fulness of all the necessaries, conveniences, and comforts of life.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

When thou shalt fulfil my earnest desire of enjoying thee in the sanctuary; though now in my exile I groan and pine away for want of that mercy.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5-8. Full spiritual blessingssatisfy his desires, and acts of praise fill his thoughts and time.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

My soul shall be satisfied as [with] marrow and fatness,…. When he should return to the house of the Lord, and partake of the provisions of it, called the fatness of his house,

[See comments on Ps 36:8]. The phrase denotes the abundance of spiritual refreshment and delight in the word and ordinances, and the great satisfaction had in them; and may have some regard to benefits arising from prayer, as well as other ordinances. Fat was not to be eaten under the legal dispensation, and therefore not to be literally taken; but in the typical and spiritual sense which David understood, and therefore respects that, or otherwise he would speak contrary to the law of God: he refers to those spiritual good things which they typified, and give spiritual pleasure and satisfaction;

and my mouth shall praise [thee] with joyful lips; such a full meal, such a rich entertainment, calls for abundant thankfulness; which is here signified by the mouth praising the Lord, and doing this with lips of shouting, expressions of joy, songs of praise, jubilee songs. The allusion is to the use of music and singing at festivals; see Isa 5:12.

Fuente: John Gill’s Exposition of the Entire Bible

5. My soul shall be satisfied as with marrow, etc. In accordance with what was said in the foregoing verse, David expresses his assured persuasion of obtaining a rich and abundant measure of every blessing that could call for thanksgiving and praise. At the period of composing this psalm, he may have been already in the enjoyment of ease and plenty; but there is reason to believe that he cherished the persuasion referred to, even when wandering in the wilderness in a state of poverty and destitution. If we would evidence a strong faith, we must anticipate the divine favor before it has been actually manifested, and when there is no present appearance of its forthcoming. From the instance here set before us, we must learn to be on our guard against despondency, in circumstances when we may see the wicked wallowing and rioting in the abundance of the things of this world, while we ourselves are left to pine under the want of them. David, in the present pressure to which he was exposed, might have given way to despair, but he knew that God was able to fill the hungry soul, and that he could want for nothing so long as he possessed an interest in his favor. It is God’s will to try our patience in this life, by afflictions of various kinds. Let us bear the wrongs which may be done us with meekness, till the time come when all our desires shall be abundantly satisfied. It may be proper to observe, that David, when he speaks in figurative language of being filled with marrow and fatness, does not contemplate that intemperate and excessive indulgence to which ungodly men surrender themselves, and by which they brutify their minds. He looks forward to that moderate measure of enjoyment which would only quicken him to more alacrity in the praises of God.

Fuente: Calvin’s Complete Commentary

(5) Satisfied.This image of a banquet, which repeats itself so frequently in Scripture, need not be connected with the sacrificial feasts.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. My soul shall be satisfied The language is spiritual. “Soul” is here the rational nature the ego the same as “thirsted after God,” (Psa 63:1,) and “satisfied,” or satiated, expresses the abundant supply of every desire. This fulness David finds only in God. Joh 1:16.

Marrow and fatness Synonymous words, literally, fatness and fatness, a figure of a sumptuous banquet of all that is most excellent.

Fuente: Whedon’s Commentary on the Old and New Testaments

This is a blessed verse, if read with reference to Christ. As God the Father declared himself to be well pleased in his Son’s mediation; so Christ is said to be well pleased in finishing the work the Father gave him to do. Nay, Jesus himself said (so delighted was he with the sons of men as their Redeemer sent by the Father,) that the law of God his Father was within his very heart; or, as the margin of our Bibles reads (with the greatest propriety) within his very bowels; that is, incorporated in the very nature of Christ. Pro 8:30-31 ; Psa 40:8 . And as Christ is said to be satisfied in soul when praising God for redemption-work, so all his people feel and enjoy an interest in all that belongs to Christ, and God’s favor in Christ. Reader! pardon me, if I entreat you to pause and ponder over the very weighty doctrine contained in this short verse. Are you so satisfied with the full and complete salvation wrought out by the Lord Jesus as to seek no other, nay, to despise every other, and to praise God for this his unspeakable gift by his dear Son, with joyful lips? Oh! it is a blessed thing for the soul of a poor sinner to go to the throne of God in Jesus’s name, and to tell God that the one sacrifice of his Son, and his obedience unto death, was, and is, fully equivalent to all the wants of Christ’s church. Col 2:9-10 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 63:5 My soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips:

Ver. 5. My soul shall be satisfied as with marrow and fatness ] Heb. as with fatness and fatness; bis, ad corroborandum, saith Aben Ezra, q.d. I shall be top full of comfort, animo adipe et medullis sanctissimarum deliciarum tuarum saginato. A soul taken up with God’s praises cannot but over abound exceedingly with joy, Ita ut inter Dei laudationem et nostram consolationem sit quasi circulus perpetuus et infinitus, saith one; praises increase joy, and joy causeth perpetual praises.

And my mouth shall praise thee with joyful lips ] Heb. with lips of jubilations or exultations, labiis canoris, as if I were in a rapture of ecstasy, Toto gutture laudes tuas personabo.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)