สดุดี 103:19 วิจารณ์

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.

Here is, I. The doctrine of universal providence laid down, Psa 103:19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence. The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power: He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He has prepared it in the heavens, above us, and out of sight; for he holds back the face of his throne, and spreads a cloud upon it (Job 26:9); yet he can himself judge through the dark cloud, Job 22:13. Hence the heavens are said to rule (Dan 4:26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their dominion, Job 38:33; Gen 1:16. But though God's throne is in heaven, and there he keeps his court, and thither we are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Dan 4:35): His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction. II. The duty of universal praise inferred from it: if all are under God's dominion, all must do him homage. 1. Let the holy angels praise him (Psa 103:20, Psa 103:21): Bless the Lord, you his angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God's house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they excel in strength; they are mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and always behold his face (Mat 18:10), that they may take the first intimation of his mind. They are willing to do their work: They do his commandments (Psa 103:20); they do his pleasure (Psa 103:21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They do his commandments at hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are his angels, and ministers of his - his, for he made them, and made them for himself - his, for he employs them, though he does not need them - his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they do his commandments, go on his errands (Dan 9:21), fight his battles (Kg2 6:17), and minister for the good of his people, Heb 1:14. [2.] They continually praise him in the upper world; they began betimes to do it (Job 38:7), and it is still their business, from which they rest not day nor night, Rev 4:8. It is God's glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them. 2. Let all his works praise him (Psa 103:22), all in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him for a name and a praise. All his works, that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God's works also; let them praise him objectively, though they cannot praise him actually, Psa 145:10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes, Bless the Lord, O my soul! as he began, Psa 103:1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God's praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing.

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 ye the Lord, all ye his hosts,.... Which some understand of the sun, moon, and stars, sometimes called the hosts of heaven; and who in their way bless and praise the Lord; see Psa 148:2. Others, of the angels, as before; who are sometimes styled the heavenly host, Luk 2:13, and may be so called from their numbers, there being legions of them; and for their military employment, in guarding and protecting the saints, in encamping about them, and fighting for them. Or rather, since these seem to be distinguished from the angels before addressed, by them may be meant the church militant and her members; who are like an army with banners, consisting of volunteer soldiers under Christ, the Captain of their salvation; whose battles they fight against sin, Satan, and the world; and have a great deal of reason to bless and praise the Lord, for all the great and good things he has done to them, and for them. Ye ministers of his that do his pleasure; so the angels are called, and they do the will of God; what is acceptable to him, and well pleasing in his sight, Heb 1:7. But rather, as distinct from them, the ministers of the Gospel are intended; a name which the preachers of it bear, both in the Old and in the New Testament, Isa 61:4, They are ministers of Christ's appointing, calling, qualifying, and sending; and who are employed in his service, in preaching him, his Gospel, and the truths of it; and who do his pleasure, that which is grateful to him, when they speak his word faithfully, declare his whole counsel, and keep back nothing that is profitable: and these have reason to bless the Lord for the gifts bestowed upon them, and for their success and usefulness; and indeed they bear a leading part in giving praise and glory to God, Rev 4:9.

"The Lord has prepared His throne in heaven" [Psalm 103:19]. Who but Christ has prepared His throne in heaven? He who descended and ascended, He who died, and rose from the dead, He who lifted up to heaven the manhood He had assumed, has Himself prepared His throne in heaven. The throne is the seat of the Judge: observe therefore ye who hear, that "He has prepared His throne in heaven."...The kingdom is the Lord's, and He shall be the Governor among the people. "And His kingdom shall rule over all."

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.

God's firm and universal dominion is a pledge that He will keep His promises (Psa 11:4; Psa 47:8).

He is able to show Himself thus gracious to His own, for He is the supra-mundane, all-ruling King. With this thought the poet draws on to the close of his song of praise. The heavens in opposition to the earth, as in Psa 115:3; Ecc 5:12, is the unchangeable realm above the rise and fall of things here below. On Psa 103:19 cf. Ch1 29:12. בּכּל refers to everything created without exception, the universe of created things. In connection with the heavens of glory the poet cannot but call to mind the angels. His call to these to join in the praise of Jahve has its parallel only in Psa 29:1-11 and Psa 148:1-14. It arises from the consciousness of the church on earth that it stands in living like-minded fellowship with the angels of God, and that it possesses a dignity which rises above all created things, even the angels which are appointed to serve it (Psa 91:11). They are called גּבּרים as in Joe 3:11, and in fact גּבּרי כּח, as the strong to whom belongs strength unequalled. Their life endowed with heroic strength is spent entirely - an example for mortals - in an obedient execution of the word of God. לשׁמע is a definition not of the purpose, but of the manner: obediendo (as in Gen 2:3 perficiendo). Hearing the call of His word, they also forthwith put it into execution. the hosts (צבאיו), as משׁרתיו shows, are the celestial spirits gathered around the angels of a higher rank (cf. Luk 2:13), the innumerable λειτουργικὰ πνεῦματα (Psa 104:4, Dan 7:10; Heb 1:14), for there is a hierarchia caelestis. From the archangels the poet comes to the myriads of the heavenly hosts, and from these to all creatures, that they, wheresoever they may be throughout Jahve's wide domain, may join in the song of praise that is to be struck up; and from this point he comes back to his own soul, which he modestly includes among the creatures mentioned in the third passage. A threefold בּרכי נפשׁי now corresponds to the threefold בּרכוּ; and inasmuch as the poet thus comes back to his own soul, his Psalm also turns back into itself and assumes the form of a converging circle.