TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 103:6–18. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Our life on earth, brothers, is such that our existence is very transitory. We play, as it were, a game on earth: we do not exist, and we are born, and being born we are dissolved. We are like a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. “[A] man’s days are as grass: as the flower of the field, so shall he flourish.” Beautifully has blessed David meditated on our weakness. Again he says, “Declare to me how few are my days.” He defines the days of humankind as the measure of a handbreadth. What would you say to Jeremiah, who, complaining of his birth, even blames his mother, and that, for the failings of others? “I have seen everything,” says Ecclesiastes. I have reviewed in my mind all human things, wealth, luxury, power, glory that is not stable, wisdom that eludes us more often that it is mastered. ON HIS BROTHER ST.
Concerning the resurrection more will be said later; but now let us return to our immediate subject. We have shown that even holy people have, without any consideration for their merits, suffered many difficult things in this world, together with toil and misery. So David, in self-reflection, says, “Remember, Lord, that we are dust; as for [a] man, his days are but as grass”; and in another place, “[A] man is like a breath, his days pass away as a shadow.” For what is more wretched than we, who are sent into this life as it were plundered and naked, with frail bodies, deceitful hearts, weak minds, anxious in regard to cares, slothful as to labor, prone to pleasures.
Applicable to this difference is what has been written: "And to those who retain his commandments in memory, that they may do them." For many retain them in memory that they may despise them or even deride and attack them. The words of Christ do not abide in those who in a way barely touch him [and] do not take firm hold of him. And therefore [these words] will not be a benefit for those people but a witness [against them]. And because [the words] are in them in such a way that they do not abide in them, for this reason [those people] are bound by them so that they may be judged in accordance with them.
"And His righteousness upon children's children" [Psalm 103:18]. He speaks of reward, "upon children's children." How many servants of God are there who have not children, how much less children's children? But He calls our works our children; the reward of works, our "children's children." "Even upon such as keep His covenant." Let men beware that all may not conceive what is here said to belong to themselves: let them choose, while they have the choice. "And keep in memory His commandments to do them." You were already disposed to flatter yourself, and perhaps to recite to me the Psalter, which I have not by heart, or from memory to say over the whole Law. Clearly you are better in point of memory than I, better than any righteous man who does not know the Law word for word: but see that thou keep the commandments. But how should you keep them? Not by memory, but by life. "Such as keep in memory His commandments:" not, to recite them; but, "to do them." And now perhaps each man's soul is disturbed. Who remembers all the commandments of God? Who remembers all the writings of God? Lo, I wish not only to hold them in my memory, but also to do them in my works: but who remembers them all? Fear not: He burdens you not: "on two commandments hang all the Law and the Prophets." [Matthew 22:40] ...
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Summary
Psalms 103:18 serves as a pivotal conclusion to a profound declaration of God's enduring mercy and steadfast love, precisely delineating the recipients of His boundless lovingkindness. It articulates that the Lord's mercy extends "To such as keep his covenant, and to those that remember his commandments to do them." This verse acts as a vital theological bridge, connecting God's eternal character and unfailing compassion with humanity's divinely-ordained responsibility within the covenant relationship, thereby underscoring that active obedience and faithful remembrance are the pathways through which the fullness of His promised blessings are experienced.
Context
Literary Context
Psalm 103 is a magnificent psalm of praise, attributed to King David, overflowing with gratitude for God's manifold blessings, including forgiveness, healing, and redemption. The psalm commences with an impassioned call to bless the Lord for His benefits (e.g., Psalms 103:1-5), then transitions to recount His redemptive acts and merciful character, particularly His slowness to anger and abundant compassion (e.g., Psalms 103:8-12). Verses 15-16 vividly contrast the fleeting nature of human life, likened to grass that withers, with the eternal, enduring quality of God's mercy. Verse 17 explicitly states, "But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and His righteousness unto children's children." Psalms 103:18 then immediately clarifies and qualifies the recipients of this "everlasting to everlasting" mercy, specifying that it is directed "To such as keep his covenant, and to those that remember his commandments to do them." Thus, verse 18 functions as a crucial clarification, linking the universal scope of God's mercy to the particularity of a covenant relationship marked by active obedience, reinforcing the reciprocal nature of divine-human interaction within the psalm's broader narrative of praise and thanksgiving.
Historical & Cultural Context
The concept of "covenant" (Hebrew: berît) was absolutely central to ancient Israel's understanding of their unique relationship with Yahweh. This refers primarily to the Mosaic Covenant established at Mount Sinai, which meticulously outlined God's laws and stipulations for His chosen people, promising profound blessings for obedience and severe curses for disobedience (as detailed in Deuteronomy 28). Culturally, covenants in the ancient Near East were solemn, binding agreements, often involving elaborate oaths, rituals (like cutting animals in half, symbolizing the fate of the party who broke the covenant), and clearly specified obligations for both parties. For Israel, "keeping" the covenant was not merely a legalistic adherence to rules but a profound expression of loyalty, devotion, and exclusive worship to their divine King. The emphasis on "remembering" (Hebrew: zāḵar) commandments was also profoundly significant; in Hebrew thought, remembrance was not passive recollection but an active, mindful engagement that invariably led to corresponding action. Forgetting God's commandments was seen as a grave dereliction of duty, leading to spiritual and national decline, as tragically evidenced throughout Israel's history (e.g., Judges 2:10-13). The verse thus reflects the foundational theological framework of Israel's existence as God's chosen people, whose well-being and flourishing were intrinsically tied to their faithfulness to His revealed will.
Key Themes
This verse powerfully contributes to several key themes prevalent not only in Psalm 103 but also throughout the broader biblical narrative. Firstly, it highlights Covenant Faithfulness, underscoring that God's enduring mercy, while vast and freely offered, is particularly manifested and experienced within the framework of His established covenant with humanity. It implies a reciprocal commitment: God is eternally faithful to His promises, and He expects His people to be faithful to their part of the agreement, living in accordance with His revealed will (compare Deuteronomy 7:9). Secondly, the verse emphasizes Active Obedience and Remembrance. The profound phrase "remember his commandments to do them" signifies that true remembrance is not merely intellectual recall but an active, volitional commitment to live according to God's precepts. It moves beyond passive acknowledgment to diligent practice, reflecting a heart genuinely devoted to God's ways (see James 1:22). Finally, the verse implicitly connects Divine Blessing and Mercy to human responsiveness. Those who "keep his covenant" and "remember his commandments to do them" are presented as the specific recipients who fully experience the benefits of God's boundless mercy and unfailing love, as detailed throughout the psalm (e.g., Psalms 103:2-5). Their faithfulness, therefore, positions them to receive and truly appreciate His divine blessings.
Exposition and Analysis
Key Word Analysis
From the root meaning "to cut" (referencing the ancient practice of cutting animals in covenant ceremonies), bᵉrîyth signifies a compact, confederacy, or league. In biblical theology, it denotes a solemn, binding agreement, often initiated by God, establishing a formal relationship with His people. "Keeping" this covenant implies upholding its terms, maintaining loyalty to the divine partner, and living in accordance with its stipulations, which for Israel meant adherence to the Mosaic Law.
A primitive root, zâkar means "to mark (so as to be recognized), i.e., to remember." By implication, it means to mention, to be mindful, or to bring to remembrance. In this context, it is far more than passive intellectual recall; it denotes an active, mindful engagement with God's commandments that leads to corresponding action. To remember God's commandments is to internalize them so deeply that they shape one's behavior and decisions, demonstrating a conscious and ongoing commitment to God's will.
From the root pāqad (to visit, appoint), piqqûwd properly means "appointed," referring to a mandate or divine precept. In plural (as here), it collectively refers to God's Law or statutes. These are not arbitrary rules but expressions of God's character and His divine design for human flourishing within the covenant. The emphasis on "to do them" highlights the practical, behavioral aspect of obedience, stressing that true remembrance of God's piqqûwd must culminate in active living out of His will.
Verse Breakdown
"To such as keep his covenant"
This initial clause identifies the specific recipients of God's enduring mercy. The act of "keeping" God's covenant implies active adherence, unwavering loyalty, and faithful observance of the terms of the relationship God has graciously established with His people. For ancient Israel, this fundamentally meant upholding the Mosaic Law, diligently observing its statutes, and maintaining their exclusive devotion to Yahweh, avoiding idolatry and syncretism. It speaks to a life lived in conscious, intentional alignment with God's revealed will, not as a means to earn favor, but as a loving response of allegiance and gratitude within the existing covenant.
"and to those that remember his commandments to do them"
This second clause functions in beautiful synonymous parallelism with the first, further defining and elaborating upon the character of those who receive God's mercy. "Remembering" God's commandments transcends mere mental recollection; it signifies a deep internalization and active application of His divine laws. The crucial addition "to do them" explicitly states that this remembrance must culminate in practical, lived obedience. It profoundly emphasizes that genuine faith and covenant loyalty are not abstract or passive concepts but are powerfully demonstrated through a life of active, intentional, and diligent obedience to God's precepts in daily conduct.
Literary Devices
Psalms 103:18 skillfully employs Parallelism, a foundational characteristic of Hebrew poetry. Specifically, it utilizes Synonymous Parallelism, where the second clause ("and to those that remember his commandments to do them") reiterates and elaborates upon the meaning of the first clause ("To such as keep his covenant"). Both phrases describe the same group of people and the same spiritual posture: those who are faithfully obedient to God's revealed will. This repetition serves to reinforce the central message, emphasizing the dual aspects of covenant faithfulness and practical obedience as integral to experiencing God's mercy. The verse also contains an Implicit Conditional Clause, where the "To such as..." structure implies that God's mercy, while universally available in its essence, is particularly experienced and manifested in the lives of those who meet these conditions of covenant adherence and active remembrance. The enduring mercy described in Psalms 103:17 is thus shown to have a specific, relational trajectory, highlighting that while God's character is unchanging, His blessings are received by those who walk in His ways.
Theological and Thematic Connections
Psalms 103:18 articulates a profound theological truth: while God's mercy is boundless, eternal, and freely offered, its full experience and the reception of its associated blessings are intrinsically linked to humanity's responsive faithfulness within the covenant relationship. This verse does not suggest that human obedience earns God's mercy, but rather that it positions the individual to receive and walk in the blessings that flow from a relationship with a covenant-keeping God. It underscores the biblical principle that God's grace always invites a response of faith and obedience, which are inextricably linked. The "covenant" here refers to the divine-human pact, where God initiates with promises and stipulations, and humanity responds with trust and adherence. This dynamic is foundational to understanding salvation history, from the covenants with Noah and Abraham to the Mosaic and Davidic covenants, all pointing towards the ultimate New Covenant in Christ. The consistent message throughout Scripture is that God desires a people who not only know His will but actively live it out, demonstrating their love and loyalty through obedience.
Reflection and Application
Psalms 103:18 serves as a timeless reminder that our relationship with God is not passive but calls for active engagement and intentional obedience. While salvation is a glorious gift of grace, freely received through faith in Jesus Christ, our response to that grace is a life transformed by His indwelling Spirit, expressed in loving obedience to His commands. In the New Covenant, "keeping His covenant" means living in alignment with the new spiritual reality established through Christ's shed blood, where His law is no longer merely external but is written on our hearts and minds (see Jeremiah 31:33). This involves diligently studying God's Word, allowing it to profoundly shape our thoughts, attitudes, and actions, and cultivating a mindful faith where God's will is consistently brought to the forefront of our daily decisions. Our obedience flows not from a legalistic desire to earn favor, but from a heart overflowing with gratitude and profound love for the One who first loved us and gave Himself for us. This verse powerfully encourages us that a life committed to God's ways is not a burdensome obligation, but truly the pathway to experiencing the fullness of His enduring mercy, profound peace, and abundant blessings in our daily lives.
Questions for Reflection
FAQ
Does Psalms 103:18 imply that God's mercy is conditional, and salvation is earned by works?
No, Psalms 103:18 does not imply that God's mercy is earned by human works or that salvation is conditional on perfect obedience. Instead, it precisely describes the recipients of God's mercy and the character of those who walk in its fullness. The psalm itself, particularly Psalms 103:8-12, clearly emphasizes God's inherent compassion, slowness to anger, and abundant mercy, which are freely given as expressions of His divine character. Verse 18 clarifies that those who truly experience and benefit from this mercy are those who respond to God's grace with covenant faithfulness and active obedience. It speaks to the relationship between God and His people: He is merciful, and His people respond by living in alignment with His will. This is a relationship of grace that calls for a response of faith and obedience, not a transactional exchange where mercy is earned. The New Testament affirms that salvation is by grace through faith (see Ephesians 2:8-9), but true faith is never barren; it always expresses itself in obedience and good works, which are the fruit, not the root, of salvation (see James 2:17).
Christ-Centered Fulfillment
Psalms 103:18, with its profound emphasis on keeping God's covenant and remembering His commandments to do them, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the perfect "covenant keeper," the only one who perfectly fulfilled every jot and tittle of God's law, not abrogating it but bringing it to its intended completion (see Matthew 5:17). Through His sinless life, His atoning sacrificial death on the cross, and His glorious resurrection, Jesus established the New Covenant, a covenant "better" than the old, inaugurated not by human effort or animal sacrifices but by His own precious blood (see Hebrews 8:6 and Luke 22:20). Now, those who are "in Christ" are the true recipients of God's mercy, not because of their own ability to perfectly keep the covenant, but because Christ has perfectly kept it for them and in them. Furthermore, under this New Covenant, God sovereignly writes His laws on our hearts and puts them in our minds through the indwelling Holy Spirit, enabling us to truly "remember His commandments to do them" from a transformed inner desire, rather than external compulsion (see Hebrews 10:16). Thus, the mercy promised in Psalms 103:18 is fully realized in Christ, who both perfectly embodies covenant faithfulness and graciously empowers His followers to live lives of genuine, Spirit-enabled obedience, flowing from profound gratitude for His redeeming grace.