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 63:3–6. His three-level outline is real structure in the source text, so it is rendered as structure.
How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord (Psa 105:3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe,
I.What David will praise God for (Psa 63:3):
Because thy lovingkindness is better than life, than lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Psa 30:5. It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and therefore (says he) my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world.
II.How he will praise God, and how long, Psa 63:4.
He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: "Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein: I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say, We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him: I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with, - Hallowed be thy name, and to conclude with, - Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Psa 71:16; Zac 10:12. We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted. In thee do we boast all the day long.
III.With what pleasure and delight he would praise God, Psa 63:5.
1.With inward complacency: My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa 25:6. David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Psa 36:8; Psa 65:4. And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation.
2.With outward expressions of this satisfaction; he will praise God with joyful lips. He will praise him,
(1.)Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart (Mat 15:8), but out of the abundance of the heart the mouth must speak (Psa 45:1), both for the exciting of our own devout affections and for the edification of others.
(2.)Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips.
IV.How he would entertain himself with thoughts of God when he was most retired (Psa 63:6):
I will praise thee when I remember thee upon my bed. We must praise God upon every remembrance of him. Now that David was shut out from public ordinances he abounded the more in secret communion with God, and so did something towards making up his loss. Observe here,
1.How David employed himself in thinking of God. God was in all his thoughts, which is the reverse of the wicked man's character, Psa 10:4. The thoughts of God were ready to him: "I remember thee; that is, when I go to think, I find thee at my right hand, present to my mind." This subject should first offer itself, as that which we cannot forget or overlook. And they were fixed in him: "I meditate on thee." Thoughts of God must not be transient thoughts, passing through the mind, but abiding thoughts, dwelling in the mind.
2.When David employed himself thus - upon his bed and in the night-watches. David was now wandering and unsettled, but, wherever he came, he brought his religion along with him. Upon my beds (so some); being hunted by Saul, he seldom lay two nights together in the same bed; but wherever he lay, if, as Jacob, upon the cold ground and with a stone for his pillow, good thoughts of God lay down with him. David was so full of business all day, shifting for his own safety, that he had scarcely leisure to apply himself solemnly to religious exercises, and therefore, rather than want time for them, he denied himself his necessary sleep. He was now in continual peril of his life, so that we may suppose care and fear many a time held his eyes waking and gave him wearisome nights; but then he entertained and comforted himself with thoughts of God. Sometimes we find David in tears upon his bed (Psa 6:6), but thus he wiped away his tears. When sleep departs from our eyes (through pain, or sickness of body, or any disturbance in the mind) our souls, by remembering God, may be at ease, and repose themselves. Perhaps an hour's pious meditation will do us more good than an hour's sleep would have done. See Psa 16:7; Psa 17:3; Psa 4:4; Psa 119:62. There were night-watches kept in the tabernacle for praising God (Psa 134:1), in which, probably, David, when he had liberty, joined with the Levites; and now that he could not keep place with them he kept time with them, and wished himself among them.
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.
Now let us turn our attention to the characteristic of fatness or richness of which David speaks intelligibly when he says, “Let my soul be filled as with marrow and fatness.” Before that he had said, “And may your whole burnt offering be made fat.” By this he means that the requirements for a sacrifice are that it be fat or rich, that it be glistening and that it be weighted with the sustenance inspired by faith and devotion and by the rich nourishment of the Word of God. Frequently we use the word fat or rich when we refer to something that is heavily and elaborately adorned, and to the finest victim as one that is not thin and scrawny. Wherefore we designate as “rich” a sacrifice that we desire to be regarded as the “finest.” We also have proof of this when we consult the prophetic passage in the Scriptures where fine cows are compared with years of fertility!
Why do we forget about wickedness? It is due to our remembrance of good things, due to our remembrance of God. If we continually remember God, we cannot remember those things also. For [he says], “When I remembered you on my bed, I thought on you in the morning dawn.” We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [one] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again; but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the heaven, and under a serene sky. “The things that you say in your hearts you should grieve over on your beds,” he says. For it was indeed right to remember this throughout the day also. But inasmuch as you are always full of cares and distracted amid the things of this life, at least then remember God on your bed; at the morning dawn meditate on him.
"So I will speak good of You in my life, and in Your name I will lift up my hands" [Psalm 63:5]. Now in my life which to me You have given, not in that which I have chosen after the world with the rest among many lives, but that which You have given to me through Your mercy, that I should praise You. "So I will speak good of You in my life." What is "so"? That to Your mercy I may ascribe my life wherein You I praise, not to my merits. "And in Your name I will lift up my hands." Lift up therefore hands in prayer. Our Lord has lifted up for us His hands on the Cross, and stretched out were His hands for us, and therefore were His hands stretched out on the Cross, in order that our hands might be stretched out unto good works: because His Cross has brought us mercy. Behold, He has lifted up hands, and has offered for us Himself a Sacrifice to God, and through that Sacrifice have been effaced all our sins. Let us also lift up our hands to God in prayer: and our hands being lifted up to God shall not be confounded, if they be exercised in good works. For what does he that lifts up hands? Whence has it been commanded that with hands lifted up we should pray to God? For the Apostle says, "Lifting up pure hands without anger and dissension." [1 Timothy 2:8] It is in order that when you lift up hands to God, there may come into your mind your works. For whereas those hands are lifted up that you may obtain that which you will, those same hands you think in good works to exercise, that they may not blush to be lifted up to God. "In your name I will lift up my hands." Those are our prayers in this Idumæa, in this desert, in the land without water and without way, where for us Christ is the Way, [John 14:6] but not the way of this earth.
Pure prayer such as is worthy of God, O disciple of God, is not uttered by means of compound words. Prayer that is worthy of God consists in this: that one gather in one’s mind from the entire world and not let it be secretly bound to anything; that one place it entirely at God’s disposal and forget, during the time of prayer, everything that is material, including one’s own self and the place where one is standing. One should be secretly swallowed up in the spirit of God, and one should clothe oneself in God at the time of prayer both outwardly and inwardly, set on fire with ardent love for him and entirely engulfed in his thoughts of God, entirely commingled in all of him, with the movements of one’s thoughts suffused with wondrous recollection of God, while the soul has gone out in love to seek him whom it loves, just as David said, “My soul has gone out after you.”
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Summary
Psalms 63:5 profoundly articulates the psalmist's deep spiritual satisfaction and subsequent overflowing, joyful praise, even amidst challenging circumstances. It conveys a soul-level contentment in God's presence, likened to the richest and most nourishing sustenance, which naturally culminates in exuberant and heartfelt worship. This verse stands as a powerful testament to God's unparalleled ability to fulfill the deepest longings of the human spirit, transcending physical hardship and external deprivation.
Context
Literary Context
Psalms 63 is a psalm of intense longing and devotion, titled "A Psalm of David, when he was in the wilderness of Judah." The preceding verses establish David's profound spiritual thirst for God, likening it to a parched land yearning for water, emphasizing his desperate need for divine presence over physical comfort, as seen in Psalms 63:1. He recalls God's power and glory witnessed in the sanctuary, a past experience that fuels his present longing and confidence (Psalms 63:2). David affirms that God's steadfast love is superior to life itself, indicating a profound reordering of priorities based on divine relationship (Psalms 63:3). This deep yearning and prior experience of God's goodness lead directly to the confident declaration of future satisfaction and praise in verse 5, which then culminates in a commitment to bless God and find refuge under His protective wings (Psalms 63:4) and ultimately a trust in God's vindication against his enemies (Psalms 63:9-11).
Historical & Cultural Context
The superscription places David in the "wilderness of Judah," a desolate, arid region characterized by scarcity and danger. This geographical setting is crucial, highlighting the stark contrast between physical deprivation and spiritual abundance. David was likely fleeing for his life, either from King Saul (as depicted in 1 Samuel 23) or, more commonly believed, from his son Absalom during the rebellion (recorded in 2 Samuel 15). In ancient Israel, "marrow and fatness" (Hebrew: chelev and deshen) represented the richest, most desirable, and most nourishing parts of an animal. The fat was often considered the "best part" and was reserved for God in sacrificial offerings, symbolizing excellence and devotion (e.g., Leviticus 3:16). Thus, to be satisfied "as with marrow and fatness" conveyed the highest possible degree of fulfillment and enjoyment, far surpassing mere physical sustenance and pointing to a divine provision that is supremely rich and satisfying.
Key Themes
This verse significantly contributes to several overarching themes within Psalms 63 and the broader Psalter. Firstly, it underscores the theme of God as the Ultimate Source of Satisfaction. Even in the most desolate physical circumstances, David finds his deepest contentment and sustenance not in worldly provisions but in the divine presence, a concept echoed throughout the Psalms, such as in Psalms 16:11. Secondly, it highlights the Inseparable Link Between Spiritual Satisfaction and Joyful Worship. The verse moves seamlessly from the soul's profound contentment to the mouth's overflowing praise, demonstrating that genuine spiritual fulfillment naturally expresses itself in exuberant adoration, a truth also found in Psalms 34:1-3. Finally, it reinforces the theme of Trust and Confidence in God's Provision, even when circumstances seem dire. David's declaration is not a wish, but a confident assertion that his soul shall be satisfied, reflecting an unwavering faith in God's ability to meet his deepest needs, as seen in Psalms 23:1.
Exposition and Analysis
Key Word Analysis
This term refers to the entire inner being, the seat of desires, emotions, and life itself. It encompasses the whole person, indicating that the satisfaction experienced is not superficial but penetrates to the very core of one's existence.
This primitive root means "to sate, i.e., fill to satisfaction (literally or figuratively)." It implies a complete and abundant fulfillment, a state of having enough and being full, rather than merely having one's hunger partially appeased. In this context, it speaks to a profound, inner contentment that permeates the entire being.
This word refers to fat, whether literally or figuratively, and by extension, "the richest or choice part." It signifies the best, finest, and most nourishing aspect. Here, it is a metaphor for the supreme richness and depth of the spiritual satisfaction found in God.
This primitive root means "to be clear (orig. of sound, but usually of color); to shine; hence, to make ashow, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate." It denotes an active, often exuberant and public, expression of commendation, glory, or celebration. It's not a quiet appreciation but an outward, joyful declaration.
This term refers to a "shout (for joy)," "joyful (voice)," "singing," or "triumphing." It emphasizes the exultant and celebratory nature of the praise, indicating that it is an uninhibited, spontaneous, and heartfelt response to profound inner satisfaction.
Verse Breakdown
"My soul shall be satisfied as [with] marrow and fatness"
This clause expresses the psalmist's confident expectation of profound spiritual fulfillment. The "soul" (nephesh) signifies the entire inner person, their desires, and life principle, indicating that this satisfaction reaches the deepest level of being. The comparison to "marrow and fatness" emphasizes the richness, depth, and complete nourishment of this satisfaction. It portrays a spiritual feasting, a deep inner contentment that is as fulfilling and life-sustaining as the choicest physical food. This satisfaction is not dependent on external circumstances but on the divine presence.
"and my mouth shall praise [thee] with joyful lips"
This second clause describes the natural and inevitable outcome of such deep satisfaction. The "mouth" (peh) is the instrument of vocal praise, and "joyful lips" (rᵉnânâh and sâphâh) indicate an unconstrained, exultant, and heartfelt expression. The praise is not forced or dutiful, but a spontaneous overflow of joy and gratitude stemming directly from the soul's profound contentment in God. It highlights the direct and organic link between inner spiritual experience and outward worship.
Literary Devices
The verse employs several powerful literary devices to convey its message. Simile is prominently used in "My soul shall be satisfied as with marrow and fatness," comparing the intangible spiritual satisfaction to the highest form of physical nourishment. This creates a vivid and tangible image, allowing the reader to grasp the depth and richness of the psalmist's experience. Symbolism is also at play, as "marrow and fatness" symbolize ultimate richness, excellence, and complete fulfillment, drawing on their cultural significance in ancient Israelite feasting and sacrificial practices, where they represented the best and most desirable parts. Furthermore, the verse demonstrates Synthetic Parallelism, where the second clause builds upon and completes the thought of the first: the soul's deep satisfaction leads directly and naturally to the mouth's joyful praise. This reinforces the organic connection between inner spiritual experience and outward expression of worship, showing cause and effect.
Theological and Thematic Connections
Psalms 63:5 offers a profound theological statement about the nature of true human flourishing and the source of ultimate satisfaction. It asserts that the deepest longings of the human soul cannot be met by material possessions, worldly success, or even physical comfort, but only by an intimate relationship with God. This divine satisfaction is portrayed as supremely rich and nourishing, penetrating to the very core of one's being, much like the most desirable parts of a meal. This spiritual fullness then naturally overflows into uninhibited, joyful praise, demonstrating that authentic worship is not merely a ritual but a spontaneous response to the soul's contentment in God. The verse thus challenges us to re-evaluate our sources of fulfillment, pointing us to God as the sole provider of enduring joy and spiritual sustenance, even in the midst of life's "wilderness" experiences. It affirms that God is not just a provider of necessities but of profound, soul-deep abundance.
Reflection and Application
In a world constantly seeking satisfaction in fleeting pleasures, material accumulation, or external validation, Psalms 63:5 stands as a radical counter-cultural declaration. It invites us to consider where our souls truly find their deepest nourishment. David, in a desolate wilderness, teaches us that true contentment is not found in the abundance of physical resources, but in the profound presence and provision of God. When our souls are deeply satisfied by God's love, grace, and truth, our lives will naturally overflow with authentic, joyful praise. This isn't a forced duty but a spontaneous, uncontainable response to a soul made full by the divine. This verse challenges us to prioritize our pursuit of God above all else, to cultivate a deep spiritual hunger for Him, and to allow His presence to be the ultimate source of our joy and fulfillment, transforming our complaints into songs of praise, even in our own wilderness seasons. It compels us to shift our focus from what we lack physically to the inexhaustible richness found in knowing God.
Questions for Reflection
FAQ
What does "marrow and fatness" mean in a practical sense for my spiritual life today?
In a practical sense, "marrow and fatness" signifies the deepest, richest, and most fulfilling spiritual nourishment imaginable. It means experiencing God not just superficially, but in a way that penetrates to the very core of your being, satisfying your deepest longings and spiritual hunger. This isn't about fleeting emotional highs, but a profound, enduring contentment found in His presence, His Word, and His love. It implies that when you truly seek and find God, your soul will be utterly sated and sustained, much like a body nourished by the finest food. This satisfaction empowers you to live with joy and praise, even when external circumstances are difficult, as David experienced in the wilderness, where his soul thirsted for God like a parched land (Psalms 63:1).
How can I genuinely praise God with "joyful lips" when I am going through a difficult or "wilderness" season?
Praising God with "joyful lips" in a difficult season doesn't necessarily mean feeling ecstatic emotions all the time. Instead, it stems from the deep, underlying satisfaction of knowing God's presence and faithfulness, even when circumstances are painful. David's praise in Psalms 63 is born out of a profound trust that God is his ultimate source of life and joy, even as he flees for his life. It's a choice to fix your gaze on God's character and His promises, rather than solely on your problems. This kind of praise is an act of faith, a declaration that God is good and sufficient regardless of your feelings. It can begin with simple gratitude, remembering past deliverances (as David does in Psalms 63:6-7), and trusting that God will ultimately satisfy your soul, leading to a joy that transcends circumstances, as seen in the New Testament call to rejoice in the Lord always (Philippians 4:4).
Christ-Centered Fulfillment
The profound satisfaction longed for and experienced by David in Psalms 63:5 finds its ultimate and fullest realization in Jesus Christ. While David found spiritual nourishment in God's presence under the Old Covenant, Jesus reveals Himself as the very embodiment of that divine satisfaction. He is the "Bread of Life" who declares, "Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty" (John 6:35). The "marrow and fatness" that satisfies the soul is perfectly supplied by Christ, who offers living water that quenches spiritual thirst forever, springing up to eternal life (John 4:14). Through His atoning sacrifice and resurrection, Jesus provides not just temporary relief but eternal, abundant life that truly satisfies the deepest longings of the human heart (John 10:10). Our "joyful lips" now praise God not merely for His general goodness, but specifically for the unspeakable gift of salvation and reconciliation accomplished through Christ's redemptive work. The New Testament church's worship is a direct response to the complete satisfaction found in knowing Christ, who is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30). Thus, David's ancient cry for satisfaction and praise is fully answered and amplified in the person and work of Jesus, the Lamb of God who takes away the sin of the world (John 1:29), making true and lasting spiritual fulfillment accessible to all who believe.