Psalm 103:18 Komentář

This psalm calls more for devotion than exposition; it is a most excellent psalm of praise, and of general use. The psalmist, I. Stirs up himself and his own soul to praise God (Psa 103:1, Psa 103:2) for his favour to him in particular (Psa 103:3-5), to the church in general, and to all good men, to whom he is, and will be, just, and kind, and constant (Psa 103:6-18), and for his government of the world (Psa 103:19). II. He desires the assistance of the holy angels, and all the works of God, in praising him (Psa 103:20-22). In singing this psalm we must in a special manner get our hearts affected with the goodness of God and enlarged in love and thankfulness. A psalm of David.

INTRODUCTION TO PSALM 103 A Psalm of David. The Targum adds, "spoken in prophecy,'' as doubtless it was, under the inspiration of the Holy Spirit. Some think it was written by David, after a fit of illness, and his recovery from it, since he speaks of his diseases being healed, and his youth renewed; for which reason the Syriac interpreter suggests it was written in his old age; for he makes the subject of the psalm to be, "concerning coldness which prevailed upon him in old age;'' but rather he wrote it when his heart was warm with a sense of the love of God, and spiritual blessings of grace flowing from thence; and in it celebrates and sings the benefits of New Testament times; and it is a psalm suitable to be sung by every believer, under a quick sense of divine favours: wherefore the above interpreter better adds, "also an instruction and thanksgiving by men of God;'' whom the psalmist may very well be thought to personate, even in Gospel times; and much rather than the Jews in captivity, as Kimchi thinks.

Bless the Lord, ye his angels,.... For their creation, being made by him; for their preservation, living, moving, and having their being in him; and for their happiness, in which they are continued, owing to their being chosen of God in Christ, and to their confirmation by Christ. These are always employed in the work of blessing and praising the Lord nor are they in the least backward to it, nor remiss it; nor does this address unto them suppose anything of this kind. The design of the psalmist is only to show how great and good the Lord is; that angels, the more excellent order of creatures, are under obligation to him, and are bound to praise him: and his further view is, to stir up himself and others to this work, from such a consideration, that such noble creatures are employed in the same, and who are further described: that excel in strength; or, "are mighty in strength" (e); they are called mighty angels, Th2 1:7 an instance of the might and power of an angel see in Kg2 19:35. These, not having sinned, have lost nothing of their original strength and power, and therefore must greatly excel fallen man; who is become a very weak creature, and unable to do the will and work of God, which angels are, as follows: that do his commandments; or "his word" (f); what he orders to be done: this they do readily and willingly, constantly, perfectly, and completely; see Mat 6:10. Hearkening to the voice of his word; they stand before the Lord, waiting his orders; listening with great attention to what he says, and then readily execute it. Or, "at hearing the voice of his word"; that is, as soon as they hear the voice of his word, or hear him speaking (g), immediately they apply themselves to the performance of it. (e) "fortes robore", Pagninus, Montanus; "valentissimi robore", Junius & Tremellius. (f) "verbum ejus", Pagninus, Montanus, Junius & Tremellius, Piscator. (g) So Muis.

"And His righteousness upon children's children" [Psalm 103:18]. He speaks of reward, "upon children's children." How many servants of God are there who have not children, how much less children's children? But He calls our works our children; the reward of works, our "children's children." "Even upon such as keep His covenant." Let men beware that all may not conceive what is here said to belong to themselves: let them choose, while they have the choice. "And keep in memory His commandments to do them." You were already disposed to flatter yourself, and perhaps to recite to me the Psalter, which I have not by heart, or from memory to say over the whole Law. Clearly you are better in point of memory than I, better than any righteous man who does not know the Law word for word: but see that thou keep the commandments. But how should you keep them? Not by memory, but by life. "Such as keep in memory His commandments:" not, to recite them; but, "to do them." And now perhaps each man's soul is disturbed. Who remembers all the commandments of God? Who remembers all the writings of God? Lo, I wish not only to hold them in my memory, but also to do them in my works: but who remembers them all? Fear not: He burdens you not: "on two commandments hang all the Law and the Prophets." [Matthew 22:40] ...

Applicable to this difference is what has been written: "And to those who retain his commandments in memory, that they may do them." For many retain them in memory that they may despise them or even deride and attack them. The words of Christ do not abide in those who in a way barely touch him [and] do not take firm hold of him. And therefore [these words] will not be a benefit for those people but a witness [against them]. And because [the words] are in them in such a way that they do not abide in them, for this reason [those people] are bound by them so that they may be judged in accordance with them.

The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked. (Psa. 104:1-35) God's essential glory, and also that displayed by His mighty works, afford ground for praise.

such . . . covenant--limits the general terms preceding. righteousness--as usual (Psa 7:17; Psa 31:1).