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Who is forgiving all thine iniquities, Who is healing all thy diseases,
In the KJVVerse 15,553 of 31,102
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Commentary on Psalms 103 verses 1–5
1 ¶ A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name.
2 Bless the LORD, O my soul, and forget not all his benefits:
3 Who forgiveth all thine iniquities; who healeth all thy diseases;
4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.
David is here communing with his own heart, and he is no fool that thus talks to himself and excites his own soul to that which is good. Observe,
I. How he stirs up himself to the duty of praise, Psa 103:1, Psa 103:2. 1. It is the Lord that is to be blessed and spoken well of; for he is the fountain of all good, whatever are the channels or cisterns; it is to his name, his holy name, that we are to consecrate our praise, giving thanks at the remembrance of his holiness. 2. It is the soul that is to be employed in blessing God, and all that is within us. We make nothing of our religious performances if we do not make heart-work of them, if that which is within us, nay, if all that is within us, be not engaged in them. The work requires the inward man, the whole man, and all little enough. 3. In order to our return of praises to God, there must be a grateful remembrance of the mercies we have received from him: Forget not all his benefits. If we do not give thanks for them, we do forget them; and that is unjust as well as unkind, since in all God's favours there is so much that is memorable. "O my soul! to thy shame be it spoken, thou hast forgotten many of his benefits; but surely thou wilt not forget them all, for thou shouldst not have forgotten any."
II. How he furnishes himself with abundant matter for praise, and that which is very affecting: "Come, my soul, consider what God has done for thee." 1. "He has pardoned thy sins (Psa 103:3); he has forgiven, and does forgive, all thy iniquities." This is mentioned first because by the pardon of sin that is taken away which kept good things from us, and we are restored to the favour of God, which bestows good things on us. Think what the provocation was; it was iniquity, and yet pardoned; how many the provocations were, and yet all pardoned. He has forgiven all our trespasses. It is a continued act; he is still forgiving, as we are still sinning and repenting. 2. "He has cured thy sickness." The corruption of nature is the sickness of the soul; it is its disorder, and threatens its death. This is cured in sanctification; when sin is mortified, the disease is healed; though complicated, it is all healed. Our crimes were capital, but God saves our lives by pardoning them; our diseases were mortal, but God saves our lives by healing them. These two go together; for, as for God, his work is perfect and not done by halves; if God take away the guilt of sin by pardoning mercy, he will break the power of it by renewing grace. Where Christ is made righteousness to any soul he is made sanctification, Co1 1:30. 3. "He has rescued thee from danger." A man may be in peril of life, not only by his crimes, or his diseases, but by the power of his enemies; and therefore here also we experience the divine goodness: Who redeemed thy life from destruction (Psa 103:4), from the destroyer, from hell (so the Chaldee), from the second death. The redemption of the soul is precious; we cannot compass it, and therefore are the more indebted to divine grace that has wrought it out, to him who has obtained eternal redemption for us. See Job 33:24, Job 33:28. 4. "He has not only saved thee from death and ruin, but has made thee truly and completely happy, with honour, pleasure, and long life." (1.) "He has given thee true honour and great honour, no less than a crown: He crowns thee with his lovingkindness and tender mercies;" and what greater dignity is a poor soul capable of than to be advanced into the love and favour of God? This honour have all his saints. What is the crown of glory but God's favour? (2.) "He has given thee true pleasure: He satisfies thy mouth with good things" (Psa 103:5); it is only the favour and grace of God that can give satisfaction to a soul, can suit its capacities, supply its needs, and answer to its desires. Nothing but divine wisdom can undertake to fill its treasures (Pro 8:21); other things will surfeit, but not satiate, Ecc 6:7; Isa 55:2. (3.) "He has given thee a prospect and pledge of long life: Thy youth is renewed like the eagle's." The eagle is long-lived, and, as naturalists say, when she is nearly 100 years old, casts all her feathers (as indeed she changes them in a great measure every year at moulting time), and fresh ones come, so that she becomes young again. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, then they may be said to return to the days of their youth, Job 33:25.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Ambrose of MilanAD 397
The Six Days of Creation
However, rightly so, a man has not many, but two feet; for four feet belong to wild animals and beasts, and two to birds. Therefore, a man is like a bird, who seeks lofty things with his sight and flies with a certain stroke of the senses' keenness. And therefore it is said about him: Your youth will be renewed like the eagle's; because he is closer to heavenly things and higher than eagles, who can say: But our conversation is in heaven.
Ambrose of MilanAD 397
Concerning Repentance 2.2.8
And that the writer was speaking of baptism is evident from the very words in which it is stated that it is impossible to renew to repentance those who were fallen, inasmuch as we are renewed by means of the laver of baptism, whereby we are born again, as Paul says: “For we are buried with him through baptism into death, that, as Christ rose from the dead through the glory of the Father, so we, too, should walk in newness of life.” And in another place: “Be renewed in the spirit of your mind, and put on the new person that is created after God.” And elsewhere again: “Your youth shall be renewed like the eagle,” because the phoenix after death is born again from its ashes, as we being dead in sin are through the sacrament of baptism born again to God and created anew. So, then, here as elsewhere, he teaches one baptism. “One faith,” he says, “one baptism.”
Ambrose of MilanAD 397
DEATH AS A GOOD 5:16
But let us speak of death as common to all people. Why should we be afraid of it, when it generally does not harm the soul? For it is written, “Do not be afraid of those who kill the body but cannot kill the soul.” Now through death the soul is freed, while it separates itself from the dwelling place of the body and divests itself of the wrappings of disquiet. And so let us too, while we are in the body, following the way of death, raise up our bodies from this fleshly couch and arise from the tomb, as it were. Let us withdraw from the bond of the body and leave all things whatsoever that are of earth, so that when the adversary comes he may find nothing of his in us. Let us strive for the eternal and fly up to the divine on the wings of love and the oars of charity. Let us rise up from here, that is, from the things of the age and those of the world. For the Lord has said, “Arise, let us go from here,” teaching that each one should arise from the earth, raise up his soul that lies on the ground, lift it to the things that are above and call forth his eagle, the eagle of whom it is said, “Your youth will be renewed like the eagle’s.”
Augustine of HippoAD 430
Confessions 11.9
He is the Beginning, O God, in which you made heaven and earth. In this wonderful way you spoke and created them in your Word, in your Son, who is your strength, your wisdom and your truth.Who can understand this mystery or explain it to others? What is that light whose gentle beams now and again strike through to my heart, causing me to shudder in awe yet firing me with their warmth? I shudder to feel how different I am for it: yet in so far as I am like it, I am aglow with its fire. It is the light of Wisdom, Wisdom itself, which at times shines on me, parting my clouds. But when I weakly fall away from its light, those clouds envelop me again in the dense mantle of darkness that I bear for my punishment. For "my strength ebbs away for very misery," so that I cannot sustain my blessings. And so I shall remain until you, O Lord, who "have pardoned all my sins," also "heal all my mortal ills." For you will "rescue my life from deadly peril, crown me with the blessings of your mercy, content all my desire for good, restore my youth as the eagle's plumage is restored." "Our salvation is founded on the hope of something," and in endurance we await the fulfillment of your promises. Let those who are able listen to your fulfillment of your promises. Let those who are able listen to your voice speaking to their hearts. Trusting in your inspired words, I shall cry out, "What diversity, Lord, in your creatures! What wisdom has designed them all!" The Beginning is Wisdom, and Wisdom is the Beginning in which you made heaven and earth.
Augustine of HippoAD 430
Exposition on Psalm 103
Hear ye all His rewards. "Who forgives all your sin: who heals all your infirmities" [Psalm 103:3]. Behold His rewards. What, save punishment, was due unto the sinner? What was due to the blasphemer, but the hell of burning fire? He gave not these rewards: that you may not shudder with dread: and without love fear Him....But you are a sinner. Turn again, and receive these His rewards: He "forgives all your sin."...Yet even after remission of sins the soul herself is shaken by certain passions; still is she amid the dangers of temptation, still is she pleased with certain suggestions; with some she is not pleased, and sometimes she consents unto some of those with which she is pleased: she is taken. This is infirmity: but He "heals all your infirmities." All your infirmities shall be healed: fear not. They are great, you will say: but the Physician is greater. No infirmity comes before the Almighty Physician as incurable: only suffer you yourself to be healed: repel not His hands; He knows how to deal with you. Be not only pleased when He cherishes you, but also bear with Him when He uses the knife: bear the pain of the remedy, reflecting on your future health.... You do not endure in uncertainty: He who promised you health, cannot be deceived. The physician is often deceived: and promises health in the human body. Why is he deceived? Because he is not healing his own creature. God made your body, God made your soul. He knows how to restore what He has made, He knows how to fashion again what He has already fashioned: do thou only be patient beneath the Physician's hands: for He hates one who rejects His hands. This does not happen with the hands of a human physician....
Augustine of HippoAD 430
AGAINST JULIAN 6:18.57
If you did not wish to be contentious, I think you would now see how correctly we understand what you are trying to explain differently. When the prophet said, "who forgives all your faults"—something that is done by the remission of all sins—he immediately added "who heals all your diseases." He wants us to understand the evils with which the saints will never finish their internal warfare until those evils are healed or, as far as possible in this life, progressively diminished. Not even when the virtue of chastity stands unshaken is there no sickness by which the flesh lusts against the spirit. When there is no sickness, the spirit does not lust against it, because it lusts in order at least by not consenting to obtain health, since it is unable to do so by not fighting. We are speaking of that whose resistance to us we perceive within us; if an alien nature, we must get rid of it; if our own, it must be healed. If we say it is an alien nature and must be gotten rid of, we agree with the Manichaeans. Let us, then, confess it is our own nature that must be healed, and thus we shall at the same time be clear of Manichaeans and Pelagians.
Maximus of TurinAD 465
SERMON 55:1
Brothers, let your holiness keep in mind that I recently preached this, namely that a person should be remolded into a younger age through righteousness, and though wearied by the weakness of old age he should be born again into childhood by the character of innocence in such a way that we may see old people become infants again by the mystery that intervenes, for there is a certain renewal in ceasing to be what you were and to take up what you had previously been. I say, there is renewal, which is also why neophytes receive their name, because in some newness they cast off the spots of oldness and have received the grace of innocence, as the apostle says, “Put off the old person with his deeds and put on the new person, who was created in the image of God.” Thus also holy David says, “Your youth will be renewed like that of an eagle.” He understands that the perishable things of our life can be revived through the grace of baptism and that that which had fallen by the oldness of sins can be renewed by a certain youthfulness. But that you may understand that the prophet is speaking about the grace of baptism, he compared the renewal itself to an eagle, a bird which is said to lead a long life by constantly changing its appearance and to grow young with a new set of wings when the old feathers are dying off, in such a way that it clothes itself with a revived newness of clothing as it puts off its old plumage. Thus we understand that it is not the limbs but rather the feathers of the eagle that feel old age. Therefore, it clothes itself anew, and as feathers sprout up anew, the old mother is turned back into a chick. Then she must be compared to chicks, since she with shining feathers must plan inexperienced flights and restrain her once experienced beatings of her wings as if she were a newborn, idle bird in the nest. For although she knows how to fly from her past practice, she nonetheless has little confidence because of the thinness of her feathers. Therefore, the holy psalmist prophesied this concerning the grace of baptism. Our neophytes, recently baptized, have (like eagles) put off the old skin and taken on the new clothing of holiness and are adorned with the revived grace of immortality as with light feathers, while their old blemishes die off, so that in them the dead sins of old age grow old, but life des not grow old, for like an eagle turned back into a chick, they have been called back to infancy. They know about how to live in this age, but they have the carefree state that comes from the healing of righteousness.
Fulgentius of RuspeAD 533
LETTER 7:4
Who does not see how impious and how sacrilegious it is if a person, who has been converted to good things through penance for his past evils, believes that there can be no forgiveness for any sin? What else is being done with these words than that the hand of the all-powerful physician is being pushed away by the vice of despair, from effecting human salvation? For the physician himself says, “Those who are healthy do not need a physician, but the sick do.” If our physician is an expert, he can cure all maladies. If God is merciful, he can forgive all sins. A goodness that does not conquer every evil is not a perfect goodness, nor is a medicine perfect for which any disease is incurable. It is written in the sacred writings, “Against wisdom, evil does not prevail”; and the omnipotence of our physician is made known by such words in the psalm: “Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits—who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good as long as you live so that your youth is renewed like the eagle’s.” What, I ask, do we think cannot be forgiven us when the Lord forgives all our iniquities? Or what do we think cannot be healed in us, when the Lord heals all our diseases? Or how is there anything still lacking to the healed and justified person whose desire is satisfied with good things? Or how is he not believed to gain the benefit of complete forgiveness to whom a crown is given together with love and mercy? Therefore, let no one despairing of the physician remain in his infirmity; let no one, downplaying the mercy of God, waste away in iniquities. The apostle calls out that “Christ died for the ungodly.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 103:3 stands as a profound declaration of Yahweh's unparalleled benevolence, celebrating two of His most fundamental and comprehensive benefits bestowed upon humanity: the complete forgiveness of all sin and the holistic healing of all ailments. This verse, nestled within a psalm of Davidic praise, encapsulates God's character as a compassionate and restorative Father, actively engaged in addressing both the spiritual brokenness and physical suffering of His people, thereby laying a foundational truth for understanding divine grace and mercy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("who healeth all thy diseases") echoes, reinforces, and expands upon the meaning of the first ("Who forgiveth all thine iniquities"). This structure emphasizes the comprehensive nature of God's benefits, presenting forgiveness and healing as two distinct yet equally profound manifestations of His benevolent character and holistic care. The repeated use of the quantifier "all" (Hebrew: kol) in both phrases ("all thine iniquities," "all thy diseases") functions as a form of Hyperbole or Totalization, stressing the absolute and complete extent of God's work in both spiritual and physical realms. It communicates that God's grace is exhaustive, leaving no sin unforgiven and no disease beyond His power to address. Furthermore, the verse implicitly uses Anthropomorphism by attributing human-like actions (forgiving, healing) to God, making His divine attributes relatable and comprehensible to the human experience, thereby fostering intimacy and trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 103:3 is a cornerstone verse for understanding God's character as both a righteous judge and a merciful redeemer. It highlights the profound truth that God's primary disposition towards His people is one of grace and restoration. The pairing of forgiveness and healing is significant, reflecting a holistic view of human brokenness and divine intervention. Theologically, it affirms God's sovereignty over both the moral and physical orders, demonstrating His power to undo the effects of the Fall—sin and its resultant suffering. This verse also implicitly points to the covenant faithfulness of God, who, despite human rebellion, continues to extend His benefits and uphold His promises to His people, demonstrating His steadfast love (hesed) and compassion. It serves as a powerful reminder that true well-being begins with spiritual reconciliation, from which other forms of restoration often flow, underscoring God's desire for our complete flourishing.
REFLECTION AND APPLICATION
Psalms 103:3 offers profound comfort and a powerful call to worship. It invites us to pause and truly internalize the magnitude of God's grace: that He not only overlooks our transgressions but actively removes them, and that He is intimately concerned with our physical well-being, possessing the power to heal. This verse encourages a posture of humble confession and confident trust, knowing that our God is eager to forgive and able to heal. It challenges us to cultivate a heart of deep gratitude, echoing David's exhortation to "forget not all his benefits." In a world burdened by guilt and suffering, this verse stands as a beacon of hope, reminding us that our ultimate source of cleansing and wholeness is found in God alone. It compels us to bring our whole selves—our sins, our sicknesses, our anxieties, and our deepest needs—before Him, confident in His boundless capacity to restore, transform, and sustain us in every dimension of our being.
Questions for Reflection
FAQ
Does "healeth all thy diseases" mean every believer will be physically healed of every illness in this life?
Answer: While Psalms 103:3 declares God's comprehensive power to heal "all thy diseases," the biblical witness, including the New Testament, indicates that not every believer experiences immediate, miraculous physical healing in this earthly life. The phrase "all thy diseases" speaks to God's ultimate sovereignty over all forms of sickness and His inherent character as a healer, rather than a blanket promise of immediate physical restoration for every individual in every circumstance. We see instances of God's people experiencing illness and even death (e.g., 2 Corinthians 12:7-10, where Paul's thorn in the flesh was not removed despite his fervent prayers). However, the verse powerfully affirms God's ability and willingness to intervene in sickness, whether through miraculous means, the natural healing processes He established, or the skill of medical professionals. Ultimately, this promise finds its complete fulfillment in the eschatological reality of the new heavens and new earth, where there will be no more sickness or pain (Revelation 21:4). In the present, it encourages prayer for healing and trust in God's perfect will and timing, knowing that He cares deeply for our holistic well-being.
CHRIST-CENTERED FULFILLMENT
Psalms 103:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the embodiment of God's comprehensive forgiveness and healing power. Jesus's earthly ministry was characterized by both forgiving sins and healing diseases, demonstrating His divine authority over both spiritual and physical brokenness, as seen in the account of the paralytic in Matthew 9:1-8. The "all thine iniquities" of Psalms 103:3 is definitively addressed through Christ's atoning sacrifice on the cross, where He bore the full weight of humanity's sin, offering complete and eternal forgiveness to all who believe (Colossians 1:13-14). Similarly, the promise that God "healeth all thy diseases" points directly to Jesus, by whose "stripes we are healed" (Isaiah 53:5, quoted in 1 Peter 2:24). While physical healing is a present reality for some, the ultimate healing promised here encompasses not just physical restoration but also freedom from the curse of sin and death, culminating in the resurrection body and the eradication of all suffering in the new creation (Revelation 21:4). Thus, Jesus is the divine Forgiver and Healer, bringing the benefits of Psalms 103:3 to their glorious and eternal consummation.