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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?”
"He will not always be chiding: neither keeps He His anger for ever" [Psalm 103:9]. Since it is in consequence of His anger that we live in the scourges and corruption of mortality: we have this in punishment for the first sin....Is it not through His anger, my brethren, that "in the sweat of your face and in toil you shall eat bread, and the earth shall bear thorns and thistles unto you"? This was said to our forefathers. Or if our life is different from this; if you can, turn unto some pleasure, where you may not feel thorns. Choose what you have wished, whether you are covetous or luxurious; to name these two alone; add a third passion, that of ambition; how great thorns are there in the desire of honours? In the luxury of lusts how great thorns? In the ardour of covetousness how great thorns? What troubles are there in base loves? What terrible anxieties here in this life? I omit hell. Beware lest you even now become a hell unto yourself. The whole of this, my brethren, is the result of His anger: and when you have turned yourself unto works of righteousness, you can not but toil upon earth; and toil ends not before life ends. We must toil on the way, that we may rejoice in our country. He therefore consoles by His promises your toil, your labours, your troubles, saying to you, "He will not always be chiding."
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 103:9 profoundly reveals the enduring patience and boundless mercy inherent in God's character. This verse assures believers that while divine correction or discipline may be necessary, God's righteous anger is never eternal, nor does He perpetually contend with humanity. Instead, it underscores His ultimate desire for reconciliation and restoration, highlighting a benevolent nature that prioritizes steadfast love over perpetual wrath.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 103:9 masterfully employs several literary devices to convey its profound theological truth. The primary device is Parallelism, specifically synonymous parallelism, where the second clause "neither will he keep [his anger] for ever" reiterates and amplifies the meaning of the first clause "He will not always chide." Both phrases convey the same core message: God's discipline and anger are not eternal. This repetition serves to emphasize and solidify the comforting truth of God's limited wrath and boundless mercy, creating a powerful and memorable statement. Additionally, the verse utilizes Anthropomorphism, attributing human-like actions and emotions to God, such as "chiding" and "keeping anger." While God is transcendent and not limited by human frailties, these human terms make His divine attributes relatable and comprehensible to the human mind, allowing us to grasp the nature of His righteous governance and emotional responses in a way we can understand. Implicitly, there is also a Contrast drawn between God's perfect, self-controlled character and the often-destructive, long-lasting anger of imperfect human beings, further highlighting the unique and merciful nature of the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 103:9 stands as a powerful testament to God's covenant faithfulness and His redemptive character. It portrays a God who, despite humanity's consistent failings, does not desire perpetual punishment but rather reconciliation and restoration. This aligns with the broader biblical truth that God is "slow to anger and abounding in steadfast love" (Psalm 103:8). His anger, when expressed, is a righteous response to sin and rebellion, always purposeful and aimed at bringing His people back to Himself, rather than an arbitrary or eternal condemnation. This verse assures us that divine discipline is a manifestation of His love, a means to purify and refine, not to destroy, reflecting His ultimate desire for His creation to flourish in fellowship with Him. It underscores the hope that even in correction, God's ultimate disposition is one of mercy.
REFLECTION AND APPLICATION
For the believer, Psalms 103:9 offers immense comfort, security, and a profound understanding of God's character. It reassures us that even when we experience God's discipline, conviction for sin, or the natural consequences of our actions, it is not a sign of His permanent rejection or unending wrath. Instead, it is evidence of His loving desire for our growth, sanctification, and ultimate return to Him. This understanding should motivate us to seek repentance and reconciliation with confidence, knowing that God's arms are always open, eager to forgive and restore. Furthermore, this verse challenges us to reflect God's divine patience and forgiveness in our own relationships. Just as God does not hold grudges or prolong anger, we are called to extend grace, seek reconciliation, and release bitterness, fostering healing and restoration in our interactions with others. It reminds us that love, not lingering resentment, should be the defining characteristic of our lives, mirroring the divine compassion we ourselves have received.
Questions for Reflection
FAQ
Does this verse mean God never gets angry?
Answer: No, this verse does not mean God never gets angry. The Bible clearly states that God experiences righteous anger against sin, injustice, and rebellion (e.g., Psalm 7:11). However, Psalms 103:9 emphasizes that His anger is not permanent, arbitrary, or vengeful in the human sense. It is a holy, purposeful, and temporary response, always subservient to His ultimate love, mercy, and redemptive plan. Unlike human anger, which can be destructive and prolonged, God's anger is always aimed at bringing about repentance and restoration, demonstrating His patience and desire for reconciliation.
How does God's "chiding" relate to His love?
Answer: God's "chiding" – His discipline, rebuke, or correction – is an intrinsic expression of His profound love for His children. Just as a loving parent corrects a child for their well-being and growth, God disciplines those He loves. This is clearly articulated in Hebrews 12:6, which states, "For the Lord disciplines the one he loves, and chastises every son whom he receives." His "chiding" is not for punishment's sake but for correction, growth, and sanctification, leading to righteousness and peace. It is a demonstration of His commitment to our spiritual maturity and His desire for us to walk in His ways, ultimately bringing us closer to Him and conforming us to the image of His Son.
CHRIST-CENTERED FULFILLMENT
Psalms 103:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament reveals God's patient mercy and His refusal to keep anger forever, it is in Christ that this divine attribute is perfectly embodied and fully realized for humanity. God's righteous anger against sin, which would otherwise lead to eternal condemnation, was fully poured out upon Jesus on the cross. He became the ultimate propitiation for our sins, bearing the wrath that we deserved, as seen in 1 John 2:2. Through Christ's atoning sacrifice, God's "chiding" and "anger" against those who believe are not kept forever; instead, they are appeased and removed. The reconciliation described in this psalm is made possible through the Lamb of God, who takes away the sin of the world (John 1:29). In Jesus, God demonstrates His love for us "while we were still sinners" (Romans 5:8), reconciling the world to Himself through Christ, "not counting their trespasses against them" (2 Corinthians 5:19). Thus, the temporary nature of God's anger and His desire for reconciliation, as expressed in Psalms 103:9, culminates in the once-for-all sacrifice of Christ, who appeared "to put away sin by the sacrifice of himself" (Hebrews 9:26), offering eternal peace and fellowship with God to all who believe.