Psalm 103:3 Kommentar

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.

Who forgiveth all thine iniquities,.... The psalmist explains here what he means by benefits, and gives a particular enumeration of them; and begins with the blessing of pardon, which is a special and peculiar benefit; it is according to the riches of divine grace, and the multitude of tender mercies; without which all outward blessings signify nothing; and, without a sense of this, a man is not in a suitable and proper frame to bless the Lord; and this being the first benefit a soul sensible of sin, its guilt and is concerned for, and seeks after; so enjoying it, it is the first he is thankful for: this is rightly ascribed to God; for none can forgive sins but he; and what he forgives are not mere infirmities, peccadillos, the lesser sins of life; but "iniquities", grosser sins, unrighteousnesses, impieties, the most enormous crimes, sins of a crimson and scarlet die; yea, "all" of them, though they are many, more than the hairs of a man's head; he abundantly pardons, multiplies pardons, as sins are multiplied, and leaves none unforgiven; original sin, actual sins, sins of heart, lip, and life, of omission and commission, all are forgiven for Christ's sake: and the special mercy is when a man has an application of this to himself, and can say to his soul, as David to his, God has forgiven "thine" iniquities; for though it may be observed with pleasure, and it is an encouragement to hope in the Lord, that he is a forgiving God, and has forgiven others, yet what would this avail a man, if his sins should not be forgiven? the sweetness of the blessing lies in its being brought home to a man's own soul: and it may be further observed, that this is a continued act; it is not said who has forgiven, and will forgive, though both are true; but "forgiveth", continues to forgive; for as there is a continual virtue in the sacrifice of the Lamb of God to take away the sin of the world, and in his blood to cleanse from all sin, so there is a continual flow of pardoning grace in the heart of God, which is afresh applied to the consciences of his people by his Spirit; and this is a blessing to be thankful for: who healeth all thy diseases; not bodily ones, though the Lord is the physician of the bodies as well as of the souls of men, and sometimes heals the diseases of soul and body at once, as in the case of the paralytic man in the Gospel; but spiritual diseases, or soul maladies, are here meant; the same with "iniquities" in the preceding clause: sin is a natural, hereditary, epidemical, nauseous, and mortal disease; and there are many of them, a complication of them, in men, which God only can cure; and he heals them by his word, by means of his Gospel, preaching peace, pardon, and righteousness by Christ; by the blood, wounds, and stripes of his Son; by the application of pardoning grace and mercy; for healing diseases, and forgiving iniquities, are one and the same thing; see Isa 33:24, and this the Lord does freely, fully, and infallibly, and for which thanks are due unto him; and it would be very ungrateful, and justly resented, should they not be returned to him; see Luk 17:15.

Hear ye all His rewards. "Who forgives all your sin: who heals all your infirmities" [Psalm 103:3]. Behold His rewards. What, save punishment, was due unto the sinner? What was due to the blasphemer, but the hell of burning fire? He gave not these rewards: that you may not shudder with dread: and without love fear Him....But you are a sinner. Turn again, and receive these His rewards: He "forgives all your sin."...Yet even after remission of sins the soul herself is shaken by certain passions; still is she amid the dangers of temptation, still is she pleased with certain suggestions; with some she is not pleased, and sometimes she consents unto some of those with which she is pleased: she is taken. This is infirmity: but He "heals all your infirmities." All your infirmities shall be healed: fear not. They are great, you will say: but the Physician is greater. No infirmity comes before the Almighty Physician as incurable: only suffer you yourself to be healed: repel not His hands; He knows how to deal with you. Be not only pleased when He cherishes you, but also bear with Him when He uses the knife: bear the pain of the remedy, reflecting on your future health.... You do not endure in uncertainty: He who promised you health, cannot be deceived. The physician is often deceived: and promises health in the human body. Why is he deceived? Because he is not healing his own creature. God made your body, God made your soul. He knows how to restore what He has made, He knows how to fashion again what He has already fashioned: do thou only be patient beneath the Physician's hands: for He hates one who rejects His hands. This does not happen with the hands of a human physician....

He is the Beginning, O God, in which you made heaven and earth. In this wonderful way you spoke and created them in your Word, in your Son, who is your strength, your wisdom and your truth.Who can understand this mystery or explain it to others? What is that light whose gentle beams now and again strike through to my heart, causing me to shudder in awe yet firing me with their warmth? I shudder to feel how different I am for it: yet in so far as I am like it, I am aglow with its fire. It is the light of Wisdom, Wisdom itself, which at times shines on me, parting my clouds. But when I weakly fall away from its light, those clouds envelop me again in the dense mantle of darkness that I bear for my punishment. For "my strength ebbs away for very misery," so that I cannot sustain my blessings. And so I shall remain until you, O Lord, who "have pardoned all my sins," also "heal all my mortal ills." For you will "rescue my life from deadly peril, crown me with the blessings of your mercy, content all my desire for good, restore my youth as the eagle's plumage is restored." "Our salvation is founded on the hope of something," and in endurance we await the fulfillment of your promises. Let those who are able listen to your fulfillment of your promises. Let those who are able listen to your voice speaking to their hearts. Trusting in your inspired words, I shall cry out, "What diversity, Lord, in your creatures! What wisdom has designed them all!" The Beginning is Wisdom, and Wisdom is the Beginning in which you made heaven and earth.

If you did not wish to be contentious, I think you would now see how correctly we understand what you are trying to explain differently. When the prophet said, "who forgives all your faults"—something that is done by the remission of all sins—he immediately added "who heals all your diseases." He wants us to understand the evils with which the saints will never finish their internal warfare until those evils are healed or, as far as possible in this life, progressively diminished. Not even when the virtue of chastity stands unshaken is there no sickness by which the flesh lusts against the spirit. When there is no sickness, the spirit does not lust against it, because it lusts in order at least by not consenting to obtain health, since it is unable to do so by not fighting. We are speaking of that whose resistance to us we perceive within us; if an alien nature, we must get rid of it; if our own, it must be healed. If we say it is an alien nature and must be gotten rid of, we agree with the Manichaeans. Let us, then, confess it is our own nature that must be healed, and thus we shall at the same time be clear of Manichaeans and Pelagians.

Who does not see how impious and how sacrilegious it is if a person, who has been converted to good things through penance for his past evils, believes that there can be no forgiveness for any sin? What else is being done with these words than that the hand of the all-powerful physician is being pushed away by the vice of despair, from effecting human salvation? For the physician himself says, “Those who are healthy do not need a physician, but the sick do.” If our physician is an expert, he can cure all maladies. If God is merciful, he can forgive all sins. A goodness that does not conquer every evil is not a perfect goodness, nor is a medicine perfect for which any disease is incurable. It is written in the sacred writings, “Against wisdom, evil does not prevail”; and the omnipotence of our physician is made known by such words in the psalm: “Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits—who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good as long as you live so that your youth is renewed like the eagle’s.” What, I ask, do we think cannot be forgiven us when the Lord forgives all our iniquities? Or what do we think cannot be healed in us, when the Lord heals all our diseases? Or how is there anything still lacking to the healed and justified person whose desire is satisfied with good things? Or how is he not believed to gain the benefit of complete forgiveness to whom a crown is given together with love and mercy? Therefore, let no one despairing of the physician remain in his infirmity; let no one, downplaying the mercy of God, waste away in iniquities. The apostle calls out that “Christ died for the ungodly.”

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.

diseases--as penal inflictions (Deu 29:22; Ch2 21:19).