Psa 103:19-22 | KingComments | STEP | David compares the LORD to “a father” who “has compassion on [his] children” ( ). There is this difference, however, that an earthly father bears his young children, whereas with God’s people and with us the situation is that God bears all His own, young and old, throughout their lives ( ). The LORD, Yahweh, the God of the covenant with His people, takes care in the same way as a father “on those who fear Him”. We see here the tender care of God for His vulnerable people, which are those who are in awe of Him and live in reverence for Him. He has brought them into that relationship with Him. David did not personally know God as Father, nor will the believing remnant know Him that way. Several times God is called the Father of His people. This has the meaning of ‘origin’ and does not represent the relationship of the individual Israelite to Him ( ; ; ; ). It is the privilege of the New Testament believer to know God personally as Father and to call Him “Abba, Father” by the Spirit of sonship ( ; ). The remnant is aware of their weakness. And that is the very reason for God’s compassion: “For He Himself knows our frame”, i.e. ‘what we are made of’ ( ). God “is mindful that we are [but] dust”, He will never forget that, because He made us “of dust from the ground” ( ). If we continue to remember that we will recognize our dependence on Him. In David elaborates on the weakness and perishableness of man. Man is but a ‘mortal man’ with a brief existence on earth ( ). He depicts its brevity and rapidly withering splendor as follows: “His days are like grass, like a flower of the field, so he flourishes” (cf. ; ; ). His life is so fragile that a breath of wind blows him away ( ). This is the hot, scorching wilderness wind from the east of Israel, which within hours has scorched everything. Then “it is no more, and its place acknowledges it no longer”. He disappeared from sight for good without leaving a trace of his previous presence. Opposite to this is “the lovingkindness of the LORD” ( ). It is not volatile, temporary, transient, “but … from everlasting to everlasting on those who fear Him”. It is a feature of Him Who is the Eternal. His lovingkindness never comes to an end. Earlier it was said of His mercy that in its space it is immeasurable, incomprehensible ( ). Now it is said that His lovingkindness never ends, is endless, extends to all eternity. We understand that this is only possible because His covenant faithfulness, His lovingkindness, is based on the blood of the new covenant, the precious blood of Christ. And on whom does it extend? “On those who fear Him.” This characterizes the believer in all times and the believing remnant in particular in the end time. It is the evidence of new life. They are entering the realm of peace. Those who fear God, those who live in reverence and awe of Him, are the eternal object of His lovingkindness. The second line of is not about the LORD’s lovingkindness, but about “His righteousness”. Lovingkindness and righteousness are never in conflict. Lovingkindness is based on righteousness. The “children’s children” are the succeeding generations. They will first have to acknowledge God’s righteousness in judgment on who they are. Then they will partake of the lovingkindness of God and abide in it (cf. ). The next generations will “keep” God’s “covenant and remember His precepts to do them” ( ). They will do so and thereby show that they have bowed before Him confessing their sins. They have been given a new nature by which they will obey Him. By nature, man cannot and will not do that ( ). He can only do it if he has a new heart (cf. ). begins with “the LORD” giving emphasis to His Person. That Person is so glorious that it gives rise to the fourfold praise that follows. This is no longer because of what He did ( ), but now, as in , because of Who He is. The section of begins and ends with His reign. That the kind God is also the reigning God is underscored by the comment that He has “established His throne in the heavens” ( ). This is the case now, in this age, and will also be the case in the realm of peace. An established throne is a fixed, unshakable throne. He does not change in His reign. During the realm of peace, His throne will also be on earth. At that time, “His sovereignty rules over all” in heaven and on earth.

‏ Psalms 103:19-22

Compassion and Righteousness

David compares the LORD to “a father” who “has compassion on [his] children” (Psa 103:13). There is this difference, however, that an earthly father bears his young children, whereas with God’s people and with us the situation is that God bears all His own, young and old, throughout their lives (Isa 46:3-4).

The LORD, Yahweh, the God of the covenant with His people, takes care in the same way as a father “on those who fear Him”. We see here the tender care of God for His vulnerable people, which are those who are in awe of Him and live in reverence for Him. He has brought them into that relationship with Him.

David did not personally know God as Father, nor will the believing remnant know Him that way. Several times God is called the Father of His people. This has the meaning of ‘origin’ and does not represent the relationship of the individual Israelite to Him (Deu 32:6; Isa 63:16 ; Isa 64:7; Jer 31:9; Hos 11:1). It is the privilege of the New Testament believer to know God personally as Father and to call Him “Abba, Father” by the Spirit of sonship (Rom 8:15; Gal 4:6).

The remnant is aware of their weakness. And that is the very reason for God’s compassion: “For He Himself knows our frame”, i.e. ‘what we are made of’ (Psa 103:14). God “is mindful that we are [but] dust”, He will never forget that, because He made us “of dust from the ground” (Gen 2:7 ; Gen 3:19). If we continue to remember that we will recognize our dependence on Him.

In Psa 103:15-16 David elaborates on the weakness and perishableness of man. Man is but a ‘mortal man’ with a brief existence on earth (Psa 103:15). He depicts its brevity and rapidly withering splendor as follows: “His days are like grass, like a flower of the field, so he flourishes” (cf. Isa 40:7; 1Pet 1:24; Psa 90:5-6). His life is so fragile that a breath of wind blows him away (Psa 103:16). This is the hot, scorching wilderness wind from the east of Israel, which within hours has scorched everything. Then “it is no more, and its place acknowledges it no longer”. He disappeared from sight for good without leaving a trace of his previous presence.

Opposite to this is “the lovingkindness of the LORD” (Psa 103:17). It is not volatile, temporary, transient, “but … from everlasting to everlasting on those who fear Him”. It is a feature of Him Who is the Eternal. His lovingkindness never comes to an end. Earlier it was said of His mercy that in its space it is immeasurable, incomprehensible (Psa 103:11). Now it is said that His lovingkindness never ends, is endless, extends to all eternity. We understand that this is only possible because His covenant faithfulness, His lovingkindness, is based on the blood of the new covenant, the precious blood of Christ.

And on whom does it extend? “On those who fear Him.” This characterizes the believer in all times and the believing remnant in particular in the end time. It is the evidence of new life. They are entering the realm of peace. Those who fear God, those who live in reverence and awe of Him, are the eternal object of His lovingkindness.

The second line of Psa 103:17 is not about the LORD’s lovingkindness, but about “His righteousness”. Lovingkindness and righteousness are never in conflict. Lovingkindness is based on righteousness. The “children’s children” are the succeeding generations. They will first have to acknowledge God’s righteousness in judgment on who they are. Then they will partake of the lovingkindness of God and abide in it (cf. Isa 59:21).

The next generations will “keep” God’s “covenant and remember His precepts to do them” (Psa 103:18). They will do so and thereby show that they have bowed before Him confessing their sins. They have been given a new nature by which they will obey Him. By nature, man cannot and will not do that (Rom 8:6-8). He can only do it if he has a new heart (cf. Eze 36:25-27).

Psa 103:19 begins with “the LORD” giving emphasis to His Person. That Person is so glorious that it gives rise to the fourfold praise that follows. This is no longer because of what He did (Psa 103:2-18), but now, as in Psa 103:1, because of Who He is.

The section of Psa 103:19-22 begins and ends with His reign. That the kind God is also the reigning God is underscored by the comment that He has “established His throne in the heavens” (Psa 103:19). This is the case now, in this age, and will also be the case in the realm of peace. An established throne is a fixed, unshakable throne. He does not change in His reign. During the realm of peace, His throne will also be on earth. At that time, “His sovereignty rules over all” in heaven and on earth.

Praise the LORD

When the time comes for the LORD’s kingdom to rule over all, a call follows to all and everything to bless or praise the LORD. The first to be called to bless Him are “His angels, mighty in strength, who perform His word, obeying the voice of His word!” (Psa 103:20). They are close to Him. They are “mighty in strength”, performing in obedience the word that He speaks, without any objection. They are sent out to serve those who inherit salvation (Heb 1:14).

After the call to the angels who are executors of His word, the circle of those who are called to bless or praise the LORD is extended to all “His hosts” (Psa 103:21). His hosts are all the heavenly hosts. In addition to performers of His word, there are also angels who have special care for the maintenance of God’s holiness, such as cherubim. There is also mention of seraphs. All angels are mighty in strength. What tremendous strength an army of angels must possess. But they are all under the supreme command of the LORD and they only “serve Him, doing His will”.

Finally, all His “works, in all places of His dominion” are called to bless or to praise Him (Psa 103:22). Here the circle of those who praise God is extended to the entire universe. After all, there is no area in the universe that is not under His dominion.

We find these praises in Revelation 5: first the angels (Rev 5:12), then all the creatures (Rev 5:13) and finally the worship without words of the elders, which are the believers (Rev 5:14). In Psalm 103 we find twice the angels (Psa 103:20-21), then all the creatures (Psa 103:22a) and finally the psalmist (Psa 103:22b).

The last line of Psa 103:22 makes it personal again. All and sundry will bless Him, but will I? For the psalmist, it is not a question. He concludes what he started this psalm with in Psa 103:1: the call to his soul to bless, or praise, the LORD. The LORD is eternally worthy of it.