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Commentary on Psalms 103 verses 6–18
Hitherto the psalmist had only looked back upon his own experiences and thence fetched matter for praise; here he looks abroad and takes notice of his favour to others also; for in them we should rejoice and give thanks for them, all the saints being fed at a common table and sharing in the same blessings.
I. Truly God is good to all (Psa 103:6): He executes righteousness and judgment, not only for his own people, but for all that are oppressed; for even in common providence he is the patron of wronged innocency, and, one way or other, will plead the cause of those that are injured against their oppressors. It is his honour to humble the proud and help the helpless.
II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean and upright heart.
1.He has revealed himself and his grace to us (Psa 103:7): He made known his ways unto Moses, and by him his acts to the children of Israel, not only by his rod to those who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the first and greatest of divine favours with which the church is blessed; for God restores us to himself by revealing himself to us, and gives us all good by giving us knowledge. He has made known his acts and his ways (that is, his nature, and the methods of his dealing with the children of men), that they may know both what to conceive of him and what to expect from him; so Dr. Hammond. Or by his ways we may understand his precepts, the way which he requires us to walk in; and by his acts, or designs (as the word signifies), his promises and purposes as to what he will do with us. Thus fairly does God deal with us.
2.He has never been rigorous and severe with us, but always tender, full of compassion, and ready to forgive.
(1.)It is in his nature to be so (Psa 103:8): The Lord is merciful and gracious; this was his way which he made known unto Moses at Mount Horeb, when he thus proclaimed his name (Exo 34:6, Exo 34:7), in answer to Moses's request (Psa 33:13), I beseech thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] He is not soon angry, Psa 103:8. He is slow to anger, not extreme to mark what we do amiss nor ready to take advantage against us. He bears long with those that are very provoking, defers punishing, that he may give space to repent, and does not speedily execute the sentence of his law; and he could not be thus slow to anger if he were not plenteous in mercy, the very Father of mercies. [2.] He is not long angry; for (Psa 103:9) he will not always chide, though we always offend and deserve chiding. Though he signify his displeasure against us for our sins by the rebukes of Providence, and the reproaches of our own consciences, and thus cause grief, yet he will have compassion, and will not always keep us in pain and terror, no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How unlike are those to God who always chide, who take every occasion to chide, and never know when to cease! What would become of us if God should deal so with us? He will not keep his anger for ever against his own people, but will gather them with everlasting mercies, Isa 54:8; Isa 57:16.
(2.)We have found him so; we, for our parts, must own that he has not dealt with us after our sins, Psa 103:10. The scripture says a great deal of the mercy of God, and we may all set to our seal that it is true, that we have experienced it. If he had not been a God of patience, we should have been in hell long ago; but he has not rewarded us after our iniquities; so those will say who know what sin deserves. He has not inflicted the judgments which we have merited, nor deprived us of the comforts which we have forfeited, which should make us think the worse, and not the better, of sin; for God's patience should lead us to repentance, Rom 2:4.
3.He has pardoned our sins, not only my iniquity (Psa 103:3), but our transgressions, Psa 103:12. Though it is of our own benefit, by the pardoning mercy of God, that we are to take the comfort, yet of the benefit others have by it we must give him the glory. Observe, (1.) The transcendent riches of God's mercy (Psa 103:11): As the heaven is high above the earth (so high that the earth is but a point to the vast expanse), so God's mercy is above the merits of those that fear him most, so much above and beyond them that there is no proportion at all between them; the greatest performances of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all the seed of Jacob will join with him in owning themselves less than the least of all God's mercies, Gen 32:10. Observe, God's mercy is thus great towards those that fear him, not towards those that trifle with him. We must fear the Lord and his goodness. (2.) The fulness of his pardons, an evidence of the riches of his mercy (Psa 103:12): As far as the east is from the west (which two quarters of the world are of greatest extent, because all known and inhabited, and therefore geographers that way reckon their longitudes) so far has he removed our transgressions from us, so that they shall never be laid to our charge, nor rise up in judgment against us. The sins of believers shall be remembered no more, shall not be mentioned unto them; they shall be sought for, and not found. If we thoroughly forsake them, God will thoroughly forgive them.
4.He has pitied our sorrows, Psa 103:13, Psa 103:14. Observe, (1.) Whom he pities - those that fear him, that is, all good people, who in this world may become objects of pity on account of the grievances to which they are not only born, but born again. Or it may be understood of those who have not yet received the spirit of adoption, but are yet trembling at his word; those he pities, Jer 31:18, Jer 31:20. (2.) How he pities - as a father pities his children, and does them good as there is occasion. God is a Father to those that fear him and owns them for his children, and he is tender of them as a father. The father pities his children that are weak in knowledge and instructs them, pities them when they are froward and bears with them, pities them when they are sick and comforts them (Isa 66:13), pities them when they have fallen and helps them up again, pities them when they have offended, and, upon their submission, forgives them, pities them when they are wronged and gives them redress; thus the Lord pities those that fear him. (3.) Why he pities - for he knows our frame. He has reason to know our frame, for he framed us; and, having himself made man of the dust, he remembers that he is dust, not only by constitution, but by sentence. Dust thou art. He considers the frailty of our bodies and the folly of our souls, how little we can do, and expects accordingly from us, how little we can bear, and lays accordingly upon us, in all which appears the tenderness of his compassion.
5.He has perpetuated his covenant-mercy and thereby provided relief for our frailty, Psa 103:15-18. See here, (1.) How short man's life is and of what uncertain continuance. The lives even of great men and good men are so, and neither their greatness nor their goodness can alter the property of them: As for man, his days are as grass, which grows out of the earth, rises but a little way above it, and soon withers and returns to it again. See Isa 40:6, Isa 40:7. Man, in his best estate, seems somewhat more than grass; he flourishes and looks gay; yet then he is but like a flower of the field, which, though distinguished a little from the grass, will wither with it. The flower of the garden is commonly more choice and valuable, and, though in its own nature withering, will last the longer for its being sheltered by the garden wall and the gardener's care; but the flower of the field (to which life is here compared) is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the field. Man's life is not only wasting of itself, but its period may be anticipated by a thousand accidents. When the flower is in its perfection a blasting wind, unseen, unlooked for, passes over it, and it is gone; it hangs the head, drops the leaves, dwindles into the ground again, and the place thereof, which was proud of it, now knows it no more. Such a thing is man: God considers this, and pities him; let him consider it himself, and be humble, dead to this world and thoughtful of another. (2.) How long and lasting God's mercy is to his people (Psa 103:17, Psa 103:18): it will continue longer than their lives, and will survive their present state. Observe, [1.] The description of those to whom this mercy belongs. They are such as fear God, such as are truly religious, from principle. First, They live a life of faith; for they keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not let it go. They keep it as a treasure, keep it as their portion, and would not for all the world part with it, for it is their life. Secondly, They live a life of obedience; they remember his commandments to do them, else they do not keep his covenant. Those only shall have the benefit of God's promises that make conscience of his precepts. See who those are that have a good memory, as well as a good understanding (Psa 111:10), those that remember God's commandments, not to talk of them, but to do them, and to be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it will last them longer than their lives on earth, and therefore they need not be troubled though their lives be short, since death itself will be no abridgment, no infringement, of their bliss. God's mercy is better than life, for it will out-live it. First, To their souls, which are immortal; to them the mercy of the Lord is from everlasting to everlasting; from everlasting in the councils of it to everlasting in the consequences of it, in their election before the world was and their glorification when this world shall be no more; for they are predestinated to the inheritance (Eph 1:11) and look for the mercy of the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed, which shall be kept up to the end of time (Psa 102:28): His righteousness, the truth of his promise, shall be unto children's children; provided they tread in the steps of their predecessors' piety, and keep his covenant, as they did, then shall mercy be preserved to them, even to a thousand generations.
“O wretched person, you have estranged yourself completely from the Lord. But the Lord is good, and he never ‘kept his anger for a testimony, for he delights in mercy,’ and he is ‘able to sink our sins in the depths of the sea,’ for ‘as far as the heavens are from the earth, so far away does he set our sins from us. For he desires not the death of the sinner but his repentance,’ and that the person who has fallen should not remain in his fallen condition but should rise up, and that he who has turned away should not go far off but return quickly to him. Therefore, despair not of yourself; ‘there is hope’ of salvation. For, as it is said, ‘if a tree is cut down, it will sprout again.’45 Then, if you will even now listen to me in everything I say to you, you shall have forgiveness from God.” He answered with tears, “In all things I will listen to you from now on, O father!”
God is not an expression, and he does not have his essence in voice or utterance. God is of himself what also he is believed to be. He is named by those who call on him, not what he is essentially (for the nature of him who alone is unspeakable), but he receives his names from what are believed to be his works in regard to our life. To take an instance ready at hand, when we speak of him as God, we so name him from his overlooking and surveying all things and seeing through the things that are hidden. But if his essence is prior to his works, and if we understand his works by our senses and express them in words as we are best able, why should we be afraid of calling things by words of later origin than themselves? For if we stop interpreting any of the attributes of God until we understand them, and if we understand them only by what his works teach us, and if his power precedes its exercise and depends on the will of God, while his will resides in the spontaneity of the divine nature, are we not clearly taught that the words that represent things are of later origin than the things themselves and that the words that are framed to express the operations of things are reflections of the things themselves? And that this is so, we are clearly taught by holy Scripture, by the mouth of great David, when, as by certain peculiar and appropriate names, derived from his contemplation of the works of God, he thus speaks of the divine nature: “The Lord is full of compassion and mercy, long-suffering, and of great goodness.” Now what do these words tell us? Do they indicate his operations or his nature? No one will say that they indicate anything but his operations. At what time, then, after showing mercy and pity, did God acquire his name from the display of his works? Was it before a person’s life began? But who was there to be the object of pity? Was it, then, after sin entered into the world? But sin entered after humankind. The exercise, therefore, of pity, and the name itself, came after humanity. What then? Will our adversary [Eunomius], wise as he is above the prophets, convict David of error in applying names to God derived from his opportunities of knowing him? Or, in contending with him, will he use against him the pretense in his stately passage as out of a tragedy, saying that “he glories in the most blessed life of God with names drawn from human imagination, whereas it gloried in itself alone, long before people were born to imagine them”? The psalmist’s advocate will readily admit that the divine nature gloried in itself alone even before the existence of human imagination but will contend that the human mind can speak only so much in respect of God as its capacity, instructed by his works, will allow. “For,” as says the Wisdom of Solomon, “by the greatness and beauty of the creatures proportionably the Maker of them is seen.”
So do not forget the weak. Remember, Lord, that you have made me weak; remember that you have formed me from dust. How can I stand unless you always strengthen this clay, so that my strength may come forth from your face? When you turn your face away, everything is thrown into turmoil; if you pay attention, woe is me; you have nothing in me to look at, except the stains of sin; it is neither useful to abandon me, nor is it beneficial to behold me; for while we are seen, we offend. However, we can estimate that he does not reject those whom he sees; for he cleanses those whom he beholds. The fire burns before him, which consumes the crime.
Further, the restoration of this [unwritten natural law] by a written law, after it had been corrupted, was the work of grace. Moreover, the logical consequence was that they who transgressed the precept, once it had been given, be punished and dishonored; this, however, was not what took place. Rather, reinstatement once more and pardon: not due, of course, but given out of mercy and grace. In proof that it was given out of mercy and grace, listen to what David says: “The Lord works deeds of mercy and judgment for all that suffer wrong. He has made known his ways to Moses, his deeds to the children of Israel.” And again: “The Lord is good and righteous; he will give a law to sinners in the way.”
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?”
"Yea, like as a father pities his own children, even so has the Lord had mercy on them that fear Him" [Psalm 103:13]. Let Him be as angry as He shall will, He is our Father. But He has scourged us, and afflicted us, and bruised us: He is our Father. Son, if you bewail, wail beneath your Father; do not so with indignation, do not so with the puffing up of pride. What you suffer, whence you mourn, it is medicine, not punishment; it is your chastening, not your condemnation. Do not refuse the scourge, if you dost not wish to be refused your heritage: do not think of what punishment you suffer in the scourge, but what place you have in the Testament.
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.”
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.”
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.”
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SUMMARY
Psalms 103:13 beautifully illustrates the profound depth of God's compassionate nature, drawing an intimate and relatable parallel between His tender understanding and active care for those who revere Him and the innate pity a loving earthly father feels for his children. This verse serves as a powerful and comforting assurance of divine mercy, emphasizing that God's compassion is not a distant or abstract quality but a deeply heartfelt, visceral response to the vulnerability and needs of His people, rooted in a relationship of profound love and protective tenderness.
CONTEXT
Literary Context: Psalm 103 is a magnificent hymn of praise, widely attributed to David, which overflows with gratitude for God's abundant blessings and merciful character. The psalm begins with an earnest call to self-exhortation, "Bless the LORD, O my soul" as seen in Psalms 103:1, setting the tone for a comprehensive enumeration of God's benefits, including forgiveness of sins, healing, redemption from destruction, and satisfaction of desires. Verses 8-12 particularly emphasize God's boundless mercy, His slowness to anger, and His removal of transgressions "as far as the east is from the west" in Psalms 103:12. This rich backdrop of divine grace and forgiveness perfectly precedes the intimate comparison of God's pity in verse 13, which is then immediately followed by an acknowledgment of human frailty in Psalms 103:14, reinforcing the necessity and depth of His compassion.
Historical & Cultural Context: Composed likely during the monarchy, possibly by King David, this psalm reflects the patriarchal structure of ancient Israelite society where the father was the central figure of authority, protection, and provision within the family. The father's role was not merely disciplinary but deeply nurturing, embodying a profound sense of responsibility and tender care for his offspring. This cultural understanding of a father's pity for his children would have resonated powerfully with the original audience, making the analogy of God's fatherly compassion immediately comprehensible and deeply comforting. The concept of God as a "father" to His people, though more fully developed in the New Testament, has strong roots in the Old Testament, particularly in His covenant relationship with Israel, where He is seen as guiding, protecting, and disciplining His chosen nation, much like a parent, as highlighted in Deuteronomy 32:6.
Key Themes: The verse centrally articulates Divine Compassion and Pity, portraying God not as a distant, impassive deity but as one who deeply feels and actively responds to the needs of His creation. This "pity" (Hebrew: racham) is an active, empathetic mercy, highlighting God's profound emotional connection to humanity. Closely intertwined is the theme of God as a Loving Father, utilizing a powerful parental metaphor that speaks to an intimate, protective, and nurturing relationship. This imagery reassures believers of their cherished status and understanding by their heavenly Father, a theme that finds its ultimate expression in the New Testament's revelation of God as "Abba, Father" in Romans 8:15. Finally, the compassion is directed towards "them that fear him," introducing the theme of the "Fear of the Lord." This "fear" is not terror but a reverential awe, humble respect, and obedient submission to God's sovereignty and holiness, which is consistently presented as the beginning of wisdom and a prerequisite for experiencing God's full blessings and mercy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 103:13 masterfully employs several literary devices to convey its profound message. The most prominent is Simile, explicitly stated with "Like as... so..." This device draws a direct comparison between God's compassion and a human father's pity, making the divine attribute understandable through a relatable human experience. This is further enhanced by Anthropomorphism, where God is described with human qualities or emotions (pity, like a father). While God is transcendent, this literary choice allows for a more intimate and personal understanding of His character, making Him approachable and His love comprehensible. The verse also exhibits Synthetic Parallelism, where the second line expands upon or completes the thought of the first. The first clause presents the earthly analogy, and the second clause then applies this analogy to the divine, revealing the depth of God's pity and its specific recipients. This structure builds clarity and reinforces the central message of divine compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound truth of Psalms 103:13 resonates deeply with the broader biblical narrative of God's character. It underscores His unwavering covenant faithfulness and boundless mercy, portraying Him as a God who is not distant or indifferent, but intimately involved in the lives of His people. This verse teaches us that God's compassion is rooted in His very being, flowing from His nature as a loving Father who understands our frailties and limitations. It assures us that our reverence for Him is met with a tender, protective care that mirrors the deepest human affections, providing immense comfort and security to those who trust in Him. This fatherly pity is a cornerstone of biblical theology, revealing a God who actively seeks to redeem, restore, and sustain His beloved children, demonstrating His steadfast love throughout redemptive history.
REFLECTION AND APPLICATION
Psalms 103:13 offers an anchor for the soul in a world often marked by indifference and harshness. It invites us to rest in the profound assurance that our Heavenly Father sees us, knows our weaknesses, and responds with a tender, protective pity that surpasses any human understanding. This verse challenges us to move beyond a transactional view of God and embrace a relational one, recognizing that His compassion is not earned but freely given to those who approach Him with reverent awe and trust. It calls us to respond to such boundless love not with fear of punishment, but with a humble heart that seeks to honor and obey Him out of gratitude. When we stumble, this verse reminds us that we have a Father ready to lift us up; when we are weak, He is strong; when we are afraid, His pity provides comfort. It encourages us to live in confident reliance on His unfailing mercy, knowing that just as a good father delights in his children, our God delights in showing us compassion and extending His grace.
Questions for Reflection
FAQ
What is the significance of the word "pitieth" in this verse?
Answer: The Hebrew word translated "pitieth" is râcham (רָחַם), which is deeply significant. It is closely related to the word for "womb" (rechem), suggesting a profound, visceral, and tender affection, akin to a mother's deep, protective love for her child. It conveys a compassionate longing, an active, heartfelt concern, and a deep emotional bond that moves God to relieve suffering and extend mercy. It's not a detached sympathy but an empathetic identification with our struggles, demonstrating the intensity and depth of God's love for His people, as seen in other passages describing His compassionate nature, such as Isaiah 63:9.
Does "fear him" mean we should be afraid of God?
Answer: In the context of "fearing the LORD" in biblical wisdom literature and psalms, "fear" (Hebrew: yârêʼ) does not primarily mean terror or dread. Instead, it denotes a profound reverence, awe, and humble respect for God's holiness, majesty, and power. It is a recognition of His supreme authority and goodness that leads to obedience and a desire to please Him. This reverential fear is the appropriate response to a holy and loving God, leading to wisdom (Proverbs 1:7) and opening the door to experiencing His blessings and compassion, as Psalms 103:13 itself indicates. It is a fear that draws us closer to Him, not one that pushes us away.
Is God's pity extended to everyone, or only to "them that fear him"?
Answer: While God's general mercy and common grace are extended to all humanity (Matthew 5:45), the specific, intimate, and fatherly "pity" described in Psalms 103:13 is directed towards "them that fear him." This implies a relational context. Those who acknowledge God's sovereignty, live in humble reverence, and seek to obey Him enter into a deeper covenant relationship where they experience the fullness of His compassionate care in a unique and personal way. This does not negate God's universal goodness, but highlights the special tenderness He reserves for those who are truly His children by faith, who have entered into a covenant relationship with Him.
CHRIST-CENTERED FULFILLMENT
Psalms 103:13 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of the Father's pity, making visible the invisible compassion of God. In Jesus, God's fatherly heart is fully revealed, not just in abstract terms, but in tangible acts of mercy and love. He "had compassion on them, because they were as sheep not having a shepherd" as recorded in Mark 6:34, healing the sick, feeding the hungry, and raising the dead. Jesus, the Son, perfectly mirrors the Father's tender pity, demonstrating that God's compassion is not a passive sentiment but an active, redemptive force. Through His life, death, and resurrection, Christ provided the means for humanity to truly "fear the LORD" in a saving relationship, where our reverence is met with the ultimate expression of divine pity—forgiveness of sins and adoption into God's family, as seen in Ephesians 1:5. He is the Good Shepherd who lays down His life for His sheep (John 10:11), perfectly illustrating the protective, self-sacrificial love of the Father that "pitieth" His children, bringing them into eternal communion with Him.