The soul thus forgiven and healed is crowned with "loving-kindness and compassions," wreathed into a garland for a festive brow, and its adornment is not only a result of these Divine attributes, but the very things themselves, so that an effluence from God beautifies the soul. Nor is even this all, for the same gifts which are beauty are also sustenance, and God satisfies the soul with good, especially with the only real good, Himself. The word rendered above "mouth" is extremely difficult. It is found in Psalm xxxii. 9, where it seems best taken in the meaning of _trappings_ or _harness_. That meaning is inappropriate here, though Hupfeld tries to retain it. The LXX. renders "desire," which fits well, but can scarcely be established. Other renderings, such as "age" or "duration"--_i.e._, the whole extent of life--have been suggested. Hengstenberg and others regard the word as a designation of the soul, somewhat resembling the other term applied to it, "glory"; but the fact that it is the soul which is addressed negatives that explanation. Graetz and others resort to a slight textual alteration, resulting in the reading "thy misery." Delitzsch, in his latest editions, adopts this emendation doubtingly, and supposes that with the word _misery_ or _affliction_ there is associated the idea "of beseeching and therefore of longing," whence the LXX. rendering would originate. "Mouth" is the most natural word in such a connection, and its retention here is sanctioned by "the interpretation of the older versions in Psalm xxxii. 9 and the Arabic cognate" (Perowne). It is therefore retained above, though with some reluctance.
How should a man thus dealt with grow old? The body may, but not the soul. Rather it will drop powers that can decay, and for each thus lost will gain a stronger--moulting, and not being stripped of its wings, though it changes their feathers. There is no need to make the psalmist responsible for the fables of the eagle's renewal of its youth. The comparison with the monarch of the air does not refer to the process by which the soul's wings are made strong, but to the result in wings that never tire, but bear their possessor far up in the blue and towards the throne.
In vv. 6-18 the psalmist sweeps a greater circle, and deals with God's blessings to mankind. He has Israel specifically in view in the earlier verses, but passes beyond Israel to all "who fear Him." It is very instructive that he begins with the definite fact of God's revelation through Moses. He is not spinning a filmy idea of a God out of his own consciousness, but he has learned all that he knows of Him from His historical self-revelation. A hymn of praise which has not revelation for its basis will have many a quaver of doubt. The God of men's imaginations, consciences, or yearnings is a dim shadow. The God to whom love turns undoubting and praise rises without one note of discord is the God who has spoken His own name by deeds which have entered into the history of the world. And what has He revealed Himself to be? The psalmist answers almost in the words of the proclamation made to Moses (vv. 8, 9). The lawgiver had prayed, "I beseech Thee . . . show me now Thy ways, that I may know Thee"; and the prayer had been granted, when "the Lord passed by before him," and proclaimed His name as "full of compassion and gracious, slow to anger, and plenteous in mercy and truth." That proclamation fills the singer's heart, and his whole soul leaps up in him, as he meditates on its depth and sweetness. Now, after so many centuries of experience, Israel can repeat with full assurance the ancient self-revelation, which has been proved true by many "mighty deeds."
The psalmist's thoughts are still circling round the idea of forgiveness, with which he began his contemplations. He and his people equally need it; and all that revelation of God's character bears directly on His relation to sin. Jehovah is "long of anger"--_i.e._, slow to allow it to flash out in punishment--and as lavish of loving-kindness as sparing of wrath. That character is disclosed by deeds. Jehovah's graciousness forces Him to "contend" against a man's sins for the man's sake. But it forbids Him to be perpetually chastising and condemning, like a harsh taskmaster. Nor does He keep His anger ever burning, though He does keep His loving-kindness aflame for a thousand generations. Lightning is transitory; sunshine, constant. Whatever His chastisements, they have been less than our sins. The heaviest is "light," and "for a moment," when compared with the "exceeding weight of" our guilt.