Secondly, over all places , heaven, earth, hell, Ps 135:6. Kings are limited, and cannot do many things they desire: they cannot command the sun to stand still, nor the wind to blow which way they would: in the lofty air, in the depths of the sea no king reigns. They fondly flatter the pope with his long arms that they reach to purgatory; (but indeed both power and place are alike imaginary;)it is Christ alone that hath the keys of all places.
Thirdly, over all creatures ;binding the influences of Pleiades, and loosing the bands of Orion, Job 38:31; commanding the fire against the nature of it, to descend, 2Ki 1:12; creating and ruling the stars, Am 5:8; overruling the lions, Da 6:22, sending the meteors, Ps 148:8, hedging in the sea, lapping it up like a child in swaddling-clothes, Job 38:8, dividing, diverting, filling it. In both fire and water, those two raging elements that have no mercy, he shows mercy; delivers us from both in both. He calls the fowls, and they come; the beasts, and they hear: the trees, and they spring to obey him. He hath a raven for Elijah, a gourd for Jonah, a dog for Lazarus. Makes the leviathan, the hugest living creature, preserve his prophet. That a terrible lion should be killed, as was by Samson; or not kill, as they forbore Daniel; or kill and not eat, as that prophet, 1Ki 13:1-29: here was the Lord. Over metals; he makes iron to swim, stones to cleave asunder. Over the devils; they must obey him though unwillingly. But they continually rebel against him, and break his will? They do indeed against his complacency, not against his permission. There is then no time, not the hour of death; no place, not the sorest torment; no creature, not the devil; but the Lord can deliver us from them. Therefore at all times, in all places, and against all creatures, let us trust in him for deliverance. Thomas Adams.
Verse 19. His kingdom ruleth over all. When Melancthon was extremely solicitous about the affairs of the church in his days, Luther would have him admonished in these terms, Monendus est Philippus ut desinat esse rector mundi :Let not Philip make himself any longer governor of the world. David Clarkson.
Verse 20. Bless the Lord, ye his angels, etc. The weight of offering praise unto God is too heavy for men to lift; and as for angels, it will take up all their strength and their best abilities to go about it. David Dickson.
Verse 20. Angels, that excel it, strength, that do his commandments. The chief excellence of the angels, the main cause of their strength and power, and of their immense superiority to mankind, is that which is set forth in the following words of the text. After the Psalmist has described the angels as excelling in strength, he adds that they do God's commandments, hearkening to the voice of his word. For this is the only living source of lasting strength and power. They who do the will of God faithfully and obediently, have God for them; and then what can be against them? Then work itself strengthens them, and is like a tide bearing them onward; because it is his work. They on the other hand who run counter to the will of God, have God against them; and then what can be for them? Can a man push back the sea? can he lay hold on the sun, and drag him out of his course? Then may he hope to be strong, when he is fighting against the will of God. . . . Hence we see the falsehood of that maxim, so common on the lips of those who plume themselves upon their mastery in the wisdom of this world—that Might is Right,—a maxim which exactly inverts the truth, and whereby the Prince of darkness is ever setting himself up against the Lord of heaven. The true principle, which is inverted and perverted in this falsehood,—the principle which ought to be written up in the councilchambers of princes and on the walls of senate-houses,—the principle which explains the secret of the strength of the angels, and indeed of all true strength, that is in accordance with the will of God,—may be stated in the selfsame words, if we only invert their order, Right is Might. Julius Charles Hare, 1849.
Verse 20. His angels that do his commandments, etc. They hearken to the voice of his word, they look upon God as the great General, and if he give out the word, they give out their strength, and go about the work willingly. They are very attentive to his commands; if he says, Go smite Herod for his pride, Balaam for his covetousness, David for his vainglory, Sennacherib for his blasphemy, and Sodom for its uncleanness, presently they go. William Greenhill.
Verse 20. Commandments. Davar (rkd), to speak, is rendered, "command" twenty times... direct personal communion between the Lord and his messengers seems to be implied. R. B. Girdlestone.
Verse 20. Hearkenling into the voice of his word. Not only, mightily executing the word when heard; but, ever intently listening, ready to catch the intimation of his will. William Kay.
Verse 20. Hearkening unto the voice of his word. Angels are vigilant creatures, and wait for opportunities, and when they come they will not lose them. They neither slumber nor sleep, but hearken constantly what the Lord will say, what opportunity there will be for action; so, in Eze 1:11, they are described with their wings stretched upward, manifesting their watchfulness and readiness for service. When Christ was born, a multitude of them appeared and celebrated his nativity, Lu 2:13: when Christ was taken by Judas and his train, Peter drew his sword in his Master's defence; but what saith Christ? "Put up thy sword, it is not a time now to fight, but to suffer: thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? It is not a time now to pray for help, I must die, and the Scripture must be fulfilled; but if I would, my Father would bid the angels to aid me, and they presently would come, whole legions of them, yea, all the angels in heaven." Let us learn of angels to watch for opportunities, and take them. There are nicks of time wherein to do the work of Christ. William Greenhill.
Verse 21. Bless ye the LORD, all ye his hosts... that do his pleasure. The sun, moon, stars, and planets do "his pleasure" (Ps 19:1) unconsciously; the "angels" consciously and with instinctive love, "hearken unto the voice of his word" (Ps 103:20). Both together constitute the Lord's hosts. A. R. Fausset.
Verse 22. Bless the LORD, O my soul. That is to say, "Let thy vocation be that of the seraphim, O my soul, and enter on the life of heaven!" Why should I praise him? Can my praise be of any advantage to him? No; nor that of all the heavenly hosts. It is infinite condescension in him to bearken unto the praises of his most exalted creatures. Let me bless the Lord, because no function will be more rich in blessings to my soul than this. The admiring contemplation of his excellence is in reality the appropriation thereof: the heart cannot delight in God, without becoming like God. Let me do it, because it is the peculiar privilege of man on this earth to bless the Lord. When he would find any to join him in this, he has to ascend the skies. Let me do it, because the earth is fully furnished with the materials of praise. The sands, the seas, the flowers, the insects; animals, birds, fields, mountains, rivers, trees, clouds, sun, moon, stars,—all wait for me to translate their attribues and distinctions into praise. But, above all, the new creation. Let me do it, because of him, through him, and to him, are all the things that pertain to my existence, health, comfort, knowledge, dignity, safety, progress, power, and usefulness. A thousand of his ministers in earth, sea, and sky, are concerned in the production and preparation of every mouthful that I eat. The breath that I am commanded and enabled to modulate in praise, neither comes nor goes without a most surprising exhibition of the condescension, kindness, wisdom, power, and presence of him whom I am to praise. Is it not dastardly to be receiving benefits, without even mentioning the name, or describing the goodness of the giver? Let candidates for heaven bless the Lord. There is no place there for such as have not learned this art. How shall I praise him? Not with fine words. No poetic talent is here necessary: Any language that expresses heart-felt admiration will be accepted. Praise him so far as you know him; and he will make known to you more of his glory. George Bowen, 1873.
Verse 22. The last specification is completely comprehensive; all his works in all places of his wide dominions —all that he has made, whether intelligent or not intelligent; "in all places" —above, beneath, around: in heaven, earth, or hell: let them all fall into this universal chorus of praise and blessing, extolling Jehovah, the One supremely great, supremely good! Nor will he exempt himself; for his personal responsibilities as to his own heart, are his highest. Therefore he closes as he began, "Bless the LORD, O my soul." Henry Cowles.
Verse 22. Bless the LORD, O my soul. 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. Franz Delitzsch.
Verse 22. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul. We are very much struck by this sudden transition from "all God's works, in all places of his dominion, "to himself, a solitary individual. Of course he had already included himself; himself had been summoned when he summoned all God's works in all places of his dominion; but it seems as if a sudden fear had seized the Psalmist, the fear of by any possibility omitting himself; or, if not a fear, yet a consciousness that his very activity in summoning others to praise, might make him forgetful that he was bound to praise God himself, or sluggish in the duty, or ready to take for granted that he could not himself be neglecting what he was so strenuous in pressing on all orders of being. We have a great subject of discourse here. Solomon has said, "They made me keeper of the vineyards, but mine own vineyard have I not kept." Alas! how possible, how easy, to take pains for others, and to be neglectful of one's self: nay, to make the pains we take for others the reason by which we persuade ourselves that we cannot be neglecting ourselves. How important, then, that, if with the Psalmist we call on all God's works in all places of his dominions to bless the Lord; how important, I say, that we add, like persons bent on self-examination, and fearful of self-deceit, "Bless the LORD, O my soul." Henry Melvill.
Verses 1-2, 22. Bless the Lord, O my soul... Bless the Lord, O my soul, with the Bless the Lord all his works in all places of his dominion: bless the Lord, O my soul, Ps 103:22; these two form the thrice-repeated blessing from the Lord to the soul in the Mosaic formula, Nu 6:24-26. A. R. Fausset.
HINTS TO THE VILLAGE PREACHER
Verse 1. "The Saints blessing the Lord." See "Spurgeon's Sermons, " No. 1,078.
Verse 1.
1. We should bless the Most High himself. It is possible to fail to bless him , while we praise his gifts, his word, his works, his ways.
2. We should bless him individually: " My soul." Not merely the family through the father, nor the people through the pastor; nor the congregation through the choir; but personally.
3. We should bless him spiritually: "soul." Not only with organ, voice, offering, works, &c.
4. We should bless him unreservedly: "All that is within me."
5. We should bless him resolutely. David preached self-communion, self-encouragement, and self-command. W. Jackson.
Verse 1. Here is,
1. Self-converse: "Oh my soul." Many talk freely enough to others, but never talk to themselves. They are strangers to themselves—not on speaking terms with themselves—take no interest in their own souls—are dull and melancholy when alone.
2. Self-exhortation: "Bless the Lord, O my soul." Thy Creator, thy Benefactor, thy Redeemer.
3. Self-encouragement: "All that is within me"—every faculty of my mental, moral and spiritual being: with ten strings—every chord in motion. No need for one faculty of the soul to say to another, "know the Lord, for all shall know him from the least even unto the greatest." G. R.
Verse 1 ( First clause , and Ps 103:22, last clause ). Personal worship the Alpha and Omega of religion. C. Davis.
Verse 2. Inquire into the causes of our frequent forgetfulness of the Lord's mercies, show the evil of it, and advise remedies.
Verse 3.
1. Forgiveness is in God: "There is forgiveness with thee." It is his nature to forgive as well as to punish sin.
2. It is from God. None can forgive sin but God. None can reveal forgiveness but God.
3. It is like God, full, free, and everlasting—"all thine iniquities." G. R.
Verse 3. Who healeth all thy diseases.
1. Why is sin called a disease? (a) As it destroys the moral beauty of the creature. (b) As it excites pain. (c) As it disables from duty. (d) As it leads to death.
2. The variety of sinful diseases to which we are subject. Mr 7:21-23; Gal 5:19, &c.
3. The remedy by which God heals these diseases. (a) His pardoning mercy through the redemption of Christ. (b) The sanctifying influences of grace. (c) The means of grace. (d) The resurrection of the body. From "The Study, " 1873.
Verse 3 ( last clause ).—Our diseases by nature, our great Physician, the perfect soundness which he works in us, results of that soundness.
Verses 3-5. Mercy's Hexapla.
1. Three curses removed. (a) Guilt put away. (b) Corruption cured. (c) Destruction averted.
2. Three blessings, bestowed. (a) Favours that can gratify. (b) Pleasures that can satisfy. (c) Life that can never die.
Or
1. Pardon. (Ps 103:3)
2. Purification. (Ps 103:4)
3. Redemption.
4. Coronation. (Ps 103:5)
5. Plenty bestowed.
6. Power renewed. W. Durban.
Verse 4. ( first clause ). The Redemption of David's life from destruction.
1. His shepherd life.
2. His military life.
3. His persecuted life.
4. His regal life.
5. His spiritual life. W. J.
Verse 4. What is redeemed, and from what? Who are redeemed, and by whom?
Verse 5.
1. A singular condition—satisfaction.
2. A singular provision—good things.
3. A singular result—youth renewed.
Verse 5. —"Rejuvenescence." See Macmillan's "Ministry of Nature, " pp. 321-347.
Verse 7.
1. God would have men know him.
2. He is his own revealer.
3. There are degrees in the revelation.
4. We may pray for increased knowledge of him.
Verse 8.
1. Mercy specified: "Merciful and gracious."
2. Mercy qualified: "Slow to anger." Mercy itself may be angered, and then how terrible is the anger.
3. Mercy amplified: "Plenteous in mercy." "He will abundantly pardon; "and he only knows what abundant pardon means. G. R.
Verse 9.
1. What God will do to his people. He will sometimes chide—contend with them. (a) Providentially, by outward trials. (b) Experimentally, by inward conflicts.
2. What he will not do to them. (a) Not chide continually in this life. (b) Not chide in the least hereafter. (c) "The days of their mourning shall be ended." G. R.
Verses 11-13. The height, length and depth of divine love.
Verse 12. "Plenary Absolution." See "Spurgeon's Sermons, " No. 1,108.
Verse 12.
1. The union implied. Between man and his transgressions.
(a) Legally.
(b) Actually.
(c) Experimentally.
(d) Eternally, in themselves considered.
2. The separation effected.
(a) By whom? "He hath, "etc.
(b) How? By his own Son coming between the sinner and his sins.
3. The Re-union prevented. "As far, "etc. When east and west meet, then, and not till then, will the reunion take place. As the two extremities of a straight line can never meet, and cannot be lengthened without receding further from each other, so it will ever be with a pardoned sinner and his sins. G. R.
Verses 13-14. "The Tender Pity of the Lord." See "Spurgeon's Sermons, "No. 941.
Verses 13-14.
1. Whom God pities; "them that fear him."
2. How he pities "as a father pitieth his children."
3. Why he pities; "for he knoweth our frame." He hath reason to know out frame, for he framed us, and having himself made man of the dust, "he remembers that we are dust." Matthew Henry.
Verse 14.
1. Man's Constitution.
2. God's Consideration. W. D.
Verse 15. Man's earthly career. His rise, progress, glory, fall, and oblivion.
Verses 15-18.
1. What man is when left to himself. "As for man, "etc. (a) What here? His days are as grass, his glory as the flower of grass. (b) What hereafter? swept away by a blighting wind, by a blast of divine anger—known no more on the earth, known only in perdition.
2. What the mercy of God does for him. (a) Makes a covenant of grace on his behalf flora everlasting. (b) Makes a covenant of peace with hint in this life. (c) Makes a covenant of promise to him for an eternity to come.
3. Who are the objects of this mercy? (a) Those who fear God. (b) Who walk in the footsteps of pious ancestors. (c) Who rely upon covenant mercy. (d) Who are faithful to their covenant engagements. G. R.
Verse 18. The covenant, in what respects we can keep it, in what frame of mind it must be kept, and what is the practical proof of so doing.
Verse 19. "A Discourse upon God's Dominion." See Charnock's Works Nicol's Edition, Vol. II., pp. 400-499.
Verse 19.
1. The nature of the throne.
2. The extent of the dominion.
3. The character of the monarch.
4. The consequent joy of the subjects: "Bless the Lord."
Verse 20. The angels' service instructive to us.
1. Their personal strength is excellent. As servants of God we also should see to our own spiritual health and rigour.
2. They are practical in their obedience, not theorists.
3. They are attentive while at work, ready to learn more, and holding fellowship with God, who speaks personally to them.
4. They do all in the spirit of joyful praise, blessing the Lord.
Verses 20-21.
1. The centre of praise: "Bless the Lord." All praise centres in him.
2. The concert of praise. (a) Angels. (b) The hosts of the redeemed. (c) Ministers in particular. (d) The surrounding creation.
3. The climax of praise: "Bless the Lord, O my soul." This has the highest claim upon me for gratitude and praise. Vast as the chorus may be, it will not be perfect without my note of praise. This is the culminating note: "Bless the Lord, O my soul." G.R.
Verse 21. Who are God's ministers? What is their business? To do his pleasure. What is their delight? To bless the Lord.
Verses 21-22. Henry Melvill has a notable sermon upon "The Peril of the Spiritual Guide." The drift of it may be gathered from the extract which wc have placed as a note upon the passage.
Verse 22.
1. The Chorus.
2. The Echo. W.D.
WORKS UPON THE HUNDRED AND THIRD PSALM
Meditations and Disquisitions, upon Seven Consolatarie Psalmes of David . . . by Sir RICHARD BAKER, Knight, 1640. pg 143-172.
Gratitude: an Exposition of the Hundred and Third Psalm . By the Rev. JOHN STEVENSON, Vicar of Patrixbourne-with-Bridge, Canterbury. 1856.