Salmi 103:10 Commento

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.

For as the heaven is high above the earth,.... Which is the greatest distance known, or can be conceived of; the space between the heaven and the earth is seemingly almost infinite; and nothing can more illustrate the mercy of God, which reaches to the heavens, and is in heaven; though this is but a faint representation of the largeness and abundance of it, and which indeed is boundless and infinite: so great is his mercy towards them that fear him, or, his mercy hath prevailed over them that fear him (a); as the waters of the flood prevailed upon the earth, and reached and overflowed the highest hills, Gen 7:18, so abundant and superabundant is the grace of God over them that "fear" him. Which character is given, not as being the cause of their obtaining mercy, but as descriptive of the persons that partake of it; on whom it has such an effect, as to cause them to fear the Lord, and his goodness; and is mentioned to prevent obstinate and presumptuous sinners expecting it, or trusting to it. (a) "praevalet super", Musculus; so Cocceius, Michaelis.

"He has not dealt with us according to our sins" [Psalm 103:10]. Thanks unto God, because He has vouchsafed this. We have not received what we were deserving of: "He has not dealt with us according to our sins, nor rewarded us according to our wickednesses."

So let us at last wind up this sermon. My brothers and sister, I urge you, I beseech you by the Lord and his gentleness, be gentle in your lives, be peaceful in your lives. Peacefully permit the authorities to do what pertains to them, of which they will have to render an account to God and to their superiors. As often as you have to petition them, make your petitions in an honorable and quiet manner. Do not mix with those who do evil and rampage in a rough and disorderly manner; do not desire to be present at such goings-on even as spectators. But as far as you can, let each of you in his own house and his own neighborhood deal with the one with whom you have ties of kinship and charity, by warning, persuading, teaching, correcting; also by restraining him from such seriously evil activities by any kind of threats, so that God may eventually have mercy, and put an end to human evils and “may not deal with us according to our sins or requite us according to our iniquities, but as far as the east is from the west may cast our sins for away from us,” and that he “may be gracious to our sins, lest the nations perhaps should say, Where is their God?”

He is the one about whom the psalm says, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always accuse, nor will he keep his anger forever. He does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are far above the earth, so great is his steadfast love toward those who fear him. As far as the east is from the west, so far does he remove our transgressions from us. As a father has compassion for his children, so the Lord has compassion for those who fear him.” In all of these great, good things that the Lord gives to the wicked, what else is being sung than undeserved mercy? What else other than free piety is being proclaimed? For in this, that “he does not deal with us according to our sins or repay us according to our iniquities,” the free justification of the impious is displayed. And in this that “as a father has compassion for his children, so the Lord has compassion for those who fear him,” the free adoption of children shines through by the same justification by faith. For not as a father has compassion on his children unless becoming our father through grace, he deigned to make us his children. “To those who did accept him, he gave power to become children of God.”

The shepherd’s most certain knowledge of merits, by which the sheep will be separated from the goats, is so great that no goat will be placed on the right, just as no sheep will be located on the left. Those merits with which people go forth from this life will remain ceaselessly and unchangeably with them in that other life, whether they are good merits that here divine piety has bestowed or demerits that human wickedness has procured here below. And for this reason, there will be no removal of evil demerits, although there will be an advancement for good merits. The former will remain for punishment; the latter will be perfected in glory. Therefore, that is the time in which God, as it is written in the psalm, “does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far he removes our transgressions from us.”

You do nothing with regard to the reward; you do not act alone in the deed. Your crown comes from him, but the work is yours, although it does not happen without his help. When the apostle Paul, who was first Saul, was an exceedingly cruel and fierce persecutor, he merited nothing good at all but rather a great deal of evil; he deserved to be damned, and not chosen among the elect. Then suddenly, while he was doing evil and meriting evil, he was thrown to the ground by a voice from heaven. The persecutor was cast to the ground, and the preacher was lifted up. Listen to him admitting his own condition: “I was once a blasphemer, a persecutor, a man filled with arrogance, but I have been treated mercifully.” Did he say there: “The just judge will give an award to me”? “I have been treated mercifully,” he said; I deserved evil but received good. “Not according to our sins does he deal with us.” I obtained mercy; what was due to me was not given to me, for if what was due had been rendered, punishment would have been given. I did not receive what was due to me, he says; I have been treated mercifully. “Not according to our sins does he deal with us.”

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.