Psa 103:1-5 | TDavid | STEP | PSALM 103 OVERVIEW . TITLE. A Psalm of David. -- Doubtless by David; it is in his own style when at its best, and we should attribute it to his later years when he had a higher sense of the preciousness of pardon, because a keener sense of sin, than in his younger days. His clear sense of the frailty of life indicates his weaker years, as also does the very fainess of his praiseful gratitude. As in the lofty Alps some peaks rise above all others so among even the inspired Psalms there are heights of song which overtop the rest. This one hundred and third Psalm has ever seemed to us to be the Monte Rosa of the divine chain of mountains of praise, glowing with a ruddier light than any of the rest. It is as the apple tree among the trees of the wood, and its golden fruit has a flavour such as no fruit ever bears unless it has been ripened in the full suushine of mercy. It is man's reply to the benedictions of his God, his Song on the Mount answering to his Redeemer's Sermon on the Mount. Nebuchadnezzar adored his idol with flute, harp, sacbut, psaltery, dulcimer and all kinds of music; and David, in far nobler style awakens all the melodies of heaven and earth in honour of the one only living and true God. Our attempt at exposition is commenced under an impressive sense of the utter impossibility of doing justice to so sublime a composition; we call upon our soul and all that is within us to aid in the pleasurable task; but, alas, our soul is finite, and our all of mental faculty far too little for the enterprize. There is too much in the Psalm, for a thousand pens to write, it is one of those all-comprehending Scriptures which is a Bible in itself, and it might alone almost suffice for the hymn-book of the church. DIVISION. First the Psalmist sings of personal mercies which he had himself received ; then he magnifies the attributes of Jehovah as displayed in his dealings with his people, ; and he closes by calling upon all the creatures in the universe to adore the Lord and join with himself in blessing Jehovah, the ever gracious. EXPOSITION Verse 1 . Bless the Lord O my soul. Soul music is the very soul of music. The Psalmist strikes the best keymote when he begins with stirring up his inmost self to magnify the Lord. He soliloquizes, holds self-communion and exhorts himself, as though he felt that dulness would all too soon steal over his faculties, as, indeed, it will over us all, unless we are diligently on the watch. Jehovah is worthy to be praised by us in that highest style of adoration which is intended by the term bless -- "All thy works praise thee, O God, but thy saints shall bless thee." Our very life and essential self should be engrossed with this delightful service, and each one of us should arouse his own heart to the engagement. Let others forbear if they can: "Bless the Lord, O MY soul." Let others murmur, but do thou bless. Let others bless themselves and their idols, but do thou bless the LORD. Let others use only their tongues, but as for me I will cry, "Bless the Lord, O my soul." And all that is within me, bless his holy name. Many are our faculties, emotions, and capacities, but God has given them all to us, and they ought all to join in chorus to his praise. Half-hearted, ill-conceived, unintelligent praises are not such as we should render to our loving Lord. If the law of justice demanded all our heart and soul and mind for the Creator, much more may the law of gratitude put in a comprehensive claim for the homage of our whole being to the God of grace. It is instructive to note how the Psalmist dwells upon the holy name of God, as if his holiness were dearest to him; or, perhaps, because the holiness or wholeness of God was to his mind the grandest motive for rendering to him the homage of his nature in its wholeness. Babes may praise the divine goodness, but fathers in grace magnify his holiness. By the name we understand the revealed character of God, and assuredly those songs which are suggested, not by our fallible reasoning and imperfect observation, but by unerring inspiration, should more than any others arouse all our consecrated powers. EXPLANATORY NOTES AND QUAINT SAYINGS Title . A Psalm of David, which he wrote when carried out of himself as far as heaven, saith Beza. John Trapp. Whole Psalm . How often have saints in Scotland sung this Psalm in days when they celebrated the Lord's Supper! It is thereby specially known in our land. It is connected also with a remarkable case in the days of John Knox. Elizabeth Adamson, a woman who attended on his preaching, "because he more fully opened the fountain of God's mercies than others did," was led to Christ and to rest, on hearing this Psalm, after enduring such agony of soul that she said, concerning racking pains of body, "A thousand years of this torment, and ten times more joined", are not to be compared to a quarter of an hour of my soul's trouble. She asked for this Psalm again before departing: "It was in receiving it that my troubled soul first tasted God's mercy, which is now sweeter to me than if all the kingdoms of the earth were given me to possess." Andrew A. Bonar. Whole Psalm . The number of verses in this Psalm is that of the letters of the Hebrew alphabet; and the completeness of the whole is further testified by its return at the close to the words with which it started, "Bless the Lord, O my soul." J. F. Thrupp. Whole Psalm . The Psalm, in regard to number, is an alphabetical one, harmonized in such a way as that the concluding turns back into the introductory verse, the whole being in this manner finished and rounded off. In like manner, the name Jehovah occurs eleven times. The Psalm is divided into two strophes, the first of ten and the second of twelve verses. The ten is divided by the five, and the twelve falls into three divisions, each of four verses. Jehovah occurs in the first strophe four, and in the second seven times. The Psalm bears the character of quiet tenderness. It is a still clear brook of the praise of God. In accordance with this, we find that the verses are of equal length as to structure, and consist regularly of two members. It is only at the conclusion, where the tone rises, that the verses become longer: the vessel is too small for the feeling. The testimony which the title bears on behalf of the composition of the Psalm by David, is confirmed by the fact that the Psalm in passages, the independence of which cannot be mistaken, bears a striking resemblance to the other Psalms of David, and by the connection with Psalm 102 David here teaches his posterity to render thanks, as in the previous Psalm he had taught them to pray: the deliverance from deep distress which formed there the subject of prayer, forms here the subject of thanks. E. W. Hengstenberg. Whole Psalm . It is observable that no petition occurs throughout the entire compass of these twenty-two verses. Not a single word of supplication is in the whole Psalm addressed to the Most High. Prayer, fervent, heartfelt prayer, had doubtless been previously offered on the part of the Psalmist, and answered by his God. Innumerable blessings had been showered down from above in acknowledgment of David's supplications; and, therefore, an overflowing gratitude now bursts forth from their joyful recipient. He touches every chord of his harp and of his heart together, and pours forth a spontaneous melody of sweetest sound and purest praise. John Stevenson, in "Gratitude: an Exposition of the Hundred and Third Psalm," 1856. Verse 1 . Bless the LORD , O my soul. O how well they are fitted! for what work so fit for my soul as this? Who so fit for this work as my soul? My body, God knows, is gross and heavy, and very unfit for so sublime a work. No, my soul, it is thou must do it; and indeed what hast thou else to do? it is the very work for which thou were made, and O that thou wert as fit to do the work as the work is fit for thee to do! But, alas, thou art become in a manner earthy, at least hast lost a great part of thy abilities, and will never be able to go through with this great work thyself alone. If to bless the Lord were no more but to say, Lord, Lord, like to them that cried, "The temple of the Lord, the temple of the Lord;" then my tongue alone would be sufficient for it, and I should not need to trouble any other about it; but to bless the Lord is an eminent work, and requires not only many but very able agents to perform it; and therefore, my soul, when thou goest about it, go not alone; but, take with thee "all that is within thee;" all the forces in my whole magazine, whether it be my heart, or my spirits; whether my will, or my affections; whether my understanding, or my memory; take them all with thee, and bless the Lord. Sir R. Baker. Verse 1 . All that is within me . The literal translation of the form here used is my insides or inner parts, the strong and comprehensive meaning of the plural being further enhanced by the addition of all, as if to preclude exception and reserve, and comprehend within the scope of the address all the powers and affections. J. A. Alexander. Verse 1 . All that is within me , etc. Let your conscience "bless the Lord," by unvarying fidelity. Let your judgment bless Him, by decisions in accordance with his word. Let your imagination bless him, by pure and holy musings. Let your affections praise him, by loving whatsoever he loves. Let your desires bless him, by seeking only his glory. Let your memory bless him, by not forgetting any of his benefits. Let your thoughts bless him, by meditating on his excellencies. Let your hope praise him, by longing and looking for the glory that is to be revealed. Let your every sense bless him by its fealty, your every word by its truth, and your every act by its integrity. John Stevenson. Verse 1 . Bless the LORD , O my soul. You have often heard, that when God is said to bless men, and they on the other hand are excited to bless him, the word is taken in two very different senses. God is the only fountain of being and happiness, from which all good ever flows; and hence he is said to bless his creatures when he bestows mercies and favours upon them, gives them any endowments of body and mind, delivers them from evils, and is the source of their present comforts and future hopes. But in this sense, you will see there is no possibility of any creature's blessing God; for as his infinite and unblemished perfection renders him incapable of receiving any higher excellency, or improvement in happiness; so, could we put the supposition that this immense ocean of good might be increased, it is plain that we, who receive our very being and everything that we have or are from him, could in no case contribute thereto. To bless God, then, is, with an ardent affection humbly to acknowledge those divine excellencies, which render him the best and greatest of beings, the only object worthy of the highest adoration: it is to give him the praise of all those glorious attributes which adorn his nature, and are so conspicuously manifested in his works and ways. To bless God, is to embrace every proper opportunity of owning our veneration and esteem of his excellent greatness, and to declare to all about us, as loudly as we can, the goodness and grace of his conduct towards men, and our infinite obligations for all our enjoyments to him, in whom we live, move, and have our being. And a right blessing of God must take its rise from a heart that is full of esteem and gratitude, which puts life into the songs of praise. And then, of all others, the most lively and acceptable method of blessing God, is a holy conversation and earnest endeavor to be purified from all iniquity; for blessing of God consists, as I told you, in adoring his excellencies, and expressing our esteem and veneration of them: but what can be so effectual a way of doing this, as the influence that the views of them have upon our lives? That person best exalts the glory of the divine power, who fears God above all, and trembles at the apprehensions of his wrath; and of his justice, who flees from sin, which exposes him to the inexorable severity thereof; and of his love, who is softened thereby into grateful returns of obedience; and then we celebrate his holiness, when we endcavour to imitate it in our lives, and abandon everything that is an abomination to the eyes of his purity. William Dunlop, 1692-1720. Verse 1 . O my soul . God's eye is chiefly upon the soul: bring a hundred dishes to table, he will carve of none but this; this is the savoury meat he loves. He who is best, will be served with the best; when we give him the soul in a duty, then we give him the flower and the cream; by a holy chemistry we still out the spirits. A soul inflamed in service is the cup of "spiced wine of the juice of the pomegranate" ( ) which the spouse makes Christ to drink of. Thomas Watson. Verse 1 . Bless his holy name . The name of God frequently signifies his nature and attributes, in Scripture. Now, holiness is the glory of this name; the purity of God is that which beautifies all his perfections, and renders them worthy to be praised. His eternity, and knowledge, and power, without justice, and goodness, and truth, might indeed frighten and confound us; but could not inflame our love, or engage us to hearty blessing. But when infinite mightiness, and unerring wisdom, and eternal dominion, are mixed with unchangeable love, and inviolable veracity and goodness, which exalts itself above all his works; when thus it becomes a holy name, then the divine perfections are rendered truly amiable, and suitable objects of our hope and confidence and loudest songs; so that you see how elegantly the Psalmist upon this occasion mentions the purity of God: "Bless his holy name." And besides this, there is indeed nothing that more exalts the glory of divine grace and of redeeming love towards a soul, than the consideration of God's holiness; for if your Maker were not of purer eyes than man is, yea, if his hatred to sin, and love to righteousness, were not greater than that of the noblest angel, his pardoning of sin, and patience towards transgressors would not be such a wonderful condescension; but is his name infinitely holy so that "the heavens are not clean in his sight?" Is the smallest iniquity the abhorrence of his soul, and what he hates with a perfect hatred? Surely, then, his grace and love must be incomparably greater than our thoughts. William Dunlop. Verse 1-2 . The well is seldom so full that water will at first pumping flow forth; neither is the heart commonly so spiritual , after our best care in our worldly converse (much less when we somewhat overdo therein) as to pour itself into God's bosom freely, without something to raise and elevate it; yea, often, the springs of grace lie so low, that pumping only will not fetch the heart up to a praying frame, but arguments must be poured into the soul before the affections rise. Hence are those soliloquies and discourses which we find holy men use with their own hearts to bring them into a gracious temper, suitable for communion with God in ordinances. It seems by these verses] David either found or feared his heart would not be in so good a frame as he desired; consequently he redoubles his charge: he found his heart somewhat drowsy, which made him thus rouse himself. William Guruall. Verse 1-3 . The Psalmist's gratitude here has four attributes . The first is personal. Bless the Lord, my soul. He has the self-same application in the close of the Psalm, after he has called on others to do this work. Our religion must be social as well as personal: but while it must not end at home, it must begin at home; and relative religion, without personal, will always be found wanting in excitement, in energy, in extent, in continuance, and very commonly in success. Secondly, It is fervent. And all that is within me, bless his holy name -- all my thoughts, my feelings, my understanding, my will, my memory, my conscience, my affections, my passions. "If there be passions in my soul, (And passions, Lord, there be); Let them be all at thy control, My gracious Lord, for thee." Thirdly, it is rational, and demanded by the facts of his past life. Therefore "forget not all his benefits." Nothing can properly affect or influence us when it is out of our recollection. "Out of sight out of mind;" and out of mind, out of motive. Whence arose the ingratitude of the Jews of old? Bad memories. "Of the rock that begat thee thou art unmindful, and hast forgotten the God that formed thee." "The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider." It should therefore be your concern, not only to recall your mercies, but to reckon them. Lastly, it is specific: Who forgiveth all thine iniquities; who healeth all thy diseases. When all the words in a discourse are emphatic, nothing is emphatic, when we dwell on everything, we dwell on nothing effectively. We are more struck, in a landscape, with a selected point of vision for inspection, than by the general prospect. David was a poet, and understood poetry well; and poetry differs from philosophy. The one seeks to rise from particular facts and instances, to establish general principles and rules: the other is always for descending from generalization to particularization; and much of its beauty and force arises from individualities. William Jay, 1849. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . "The Saints blessing the Lord." See "Spurgeon's Sermons," No. 1,078. Verse 1 . We should bless the Most High himself. It is possible to fail to bless him, while we praise his gifts, his word, his works, his ways. We should bless him individually: "My soul." Not merely the family through the father, nor the people through the pastor; nor the congregation through the choir; but personally. We should bless him spiritually: "soul." Not only with organ, voice, offering, works, &c. We should bless him unreservedly: "All that is within me." We should bless him resolutely. David preached self-communion, self- encouragement, and self-command. W. Jackson. Verse 1 . Here is, Self-converse: "Oh my soul." Many talk freely enough to others, but never talk to themselves. They are strangers to themselves -- not on speaking terms with themselves -- take no interest in their own souls -- are dull and melancholy when alone. Self-exhortation: "Bless the Lord, O my soul." Thy Creator, thy Benefactor, thy Redeemer. Self-encouragement: "All that is within me" -- every faculty of my mental, moral and spiritual being: with ten strings -- every chord in motion. No need for one faculty of the soul to say to another, "know the Lord, for all shall know him from the least even unto the greatest." G. R. Verse 1 . (First clause, and , last clause). Personal worship the Alpha and Omega of religion. C. Davis.

Psalms 103:1-5

PSALM 103 OVERVIEW.

TITLE. A Psalm of David. -- Doubtless by David; it is in his own style when at its best, and we should attribute it to his later years when he had a higher sense of the preciousness of pardon, because a keener sense of sin, than in his younger days. His clear sense of the frailty of life indicates his weaker years, as also does the very fainess of his praiseful gratitude. As in the lofty Alps some peaks rise above all others so among even the inspired Psalms there are heights of song which overtop the rest. This one hundred and third Psalm has ever seemed to us to be the Monte Rosa of the divine chain of mountains of praise, glowing with a ruddier light than any of the rest. It is as the apple tree among the trees of the wood, and its golden fruit has a flavour such as no fruit ever bears unless it has been ripened in the full suushine of mercy. It is man's reply to the benedictions of his God, his Song on the Mount answering to his Redeemer's Sermon on the Mount. Nebuchadnezzar adored his idol with flute, harp, sacbut, psaltery, dulcimer and all kinds of music; and David, in far nobler style awakens all the melodies of heaven and earth in honour of the one only living and true God. Our attempt at exposition is commenced under an impressive sense of the utter impossibility of doing justice to so sublime a composition; we call upon our soul and all that is within us to aid in the pleasurable task; but, alas, our soul is finite, and our all of mental faculty far too little for the enterprize. There is too much in the Psalm, for a thousand pens to write, it is one of those all-comprehending Scriptures which is a Bible in itself, and it might alone almost suffice for the hymn-book of the church.

DIVISION. First the Psalmist sings of personal mercies which he had himself received Psalms 103:1-5; then he magnifies the attributes of Jehovah as displayed in his dealings with his people, Psalms 103:6-19; and he closes by calling upon all the creatures in the universe to adore the Lord and join with himself in blessing Jehovah, the ever gracious.

EXPOSITION

Verse 1. Bless the Lord O my soul. Soul music is the very soul of music. The Psalmist strikes the best keymote when he begins with stirring up his inmost self to magnify the Lord. He soliloquizes, holds self-communion and exhorts himself, as though he felt that dulness would all too soon steal over his faculties, as, indeed, it will over us all, unless we are diligently on the watch. Jehovah is worthy to be praised by us in that highest style of adoration which is intended by the term bless -- "All thy works praise thee, O God, but thy saints shall bless thee." Our very life and essential self should be engrossed with this delightful service, and each one of us should arouse his own heart to the engagement. Let others forbear if they can: "Bless the Lord, O MY soul." Let others murmur, but do thou bless. Let others bless themselves and their idols, but do thou bless the LORD. Let others use only their tongues, but as for me I will cry, "Bless the Lord, O my soul."

And all that is within me, bless his holy name. Many are our faculties, emotions, and capacities, but God has given them all to us, and they ought all to join in chorus to his praise. Half-hearted, ill-conceived, unintelligent praises are not such as we should render to our loving Lord. If the law of justice demanded all our heart and soul and mind for the Creator, much more may the law of gratitude put in a comprehensive claim for the homage of our whole being to the God of grace. It is instructive to note how the Psalmist dwells upon the holy name of God, as if his holiness were dearest to him; or, perhaps, because the holiness or wholeness of God was to his mind the grandest motive for rendering to him the homage of his nature in its wholeness. Babes may praise the divine goodness, but fathers in grace magnify his holiness. By the name we understand the revealed character of God, and assuredly those songs which are suggested, not by our fallible reasoning and imperfect observation, but by unerring inspiration, should more than any others arouse all our consecrated powers.

EXPLANATORY NOTES AND QUAINT SAYINGS

Title. A Psalm of David, which he wrote when carried out of himself as far as heaven, saith Beza. John Trapp.

Whole Psalm. How often have saints in Scotland sung this Psalm in days when they celebrated the Lord's Supper! It is thereby specially known in our land. It is connected also with a remarkable case in the days of John Knox. Elizabeth Adamson, a woman who attended on his preaching, "because he more fully opened the fountain of God's mercies than others did," was led to Christ and to rest, on hearing this Psalm, after enduring such agony of soul that she said, concerning racking pains of body, "A thousand years of this torment, and ten times more joined", are not to be compared to a quarter of an hour of my soul's trouble. She asked for this Psalm again before departing: "It was in receiving it that my troubled soul first tasted God's mercy, which is now sweeter to me than if all the kingdoms of the earth were given me to possess." Andrew A. Bonar.

Whole Psalm. The number of verses in this Psalm is that of the letters of the Hebrew alphabet; and the completeness of the whole is further testified by its return at the close to the words with which it started, "Bless the Lord, O my soul." J. F. Thrupp.

Whole Psalm. The Psalm, in regard to number, is an alphabetical one, harmonized in such a way as that the concluding turns back into the introductory verse, the whole being in this manner finished and rounded off. In like manner, the name Jehovah occurs eleven times. The Psalm is divided into two strophes, the first of ten and the second of twelve verses. The ten is divided by the five, and the twelve falls into three divisions, each of four verses. Jehovah occurs in the first strophe four, and in the second seven times.

The Psalm bears the character of quiet tenderness. It is a still clear brook of the praise of God. In accordance with this, we find that the verses are of equal length as to structure, and consist regularly of two members. It is only at the conclusion, where the tone rises, that the verses become longer: the vessel is too small for the feeling.

The testimony which the title bears on behalf of the composition of the Psalm by David, is confirmed by the fact that the Psalm in passages, the independence of which cannot be mistaken, bears a striking resemblance to the other Psalms of David, and by the connection with Psalm 102 David here teaches his posterity to render thanks, as in the previous Psalm he had taught them to pray: the deliverance from deep distress which formed there the subject of prayer, forms here the subject of thanks. E. W. Hengstenberg.

Whole Psalm. It is observable that no petition occurs throughout the entire compass of these twenty-two verses. Not a single word of supplication is in the whole Psalm addressed to the Most High. Prayer, fervent, heartfelt prayer, had doubtless been previously offered on the part of the Psalmist, and answered by his God. Innumerable blessings had been showered down from above in acknowledgment of David's supplications; and, therefore, an overflowing gratitude now bursts forth from their joyful recipient. He touches every chord of his harp and of his heart together, and pours forth a spontaneous melody of sweetest sound and purest praise. John Stevenson, in "Gratitude: an Exposition of the Hundred and Third Psalm," 1856.

Verse 1. Bless the LORD, O my soul. O how well they are fitted! for what work so fit for my soul as this? Who so fit for this work as my soul? My body, God knows, is gross and heavy, and very unfit for so sublime a work. No, my soul, it is thou must do it; and indeed what hast thou else to do? it is the very work for which thou were made, and O that thou wert as fit to do the work as the work is fit for thee to do! But, alas, thou art become in a manner earthy, at least hast lost a great part of thy abilities, and will never be able to go through with this great work thyself alone. If to bless the Lord were no more but to say, Lord, Lord, like to them that cried, "The temple of the Lord, the temple of the Lord;" then my tongue alone would be sufficient for it, and I should not need to trouble any other about it; but to bless the Lord is an eminent work, and requires not only many but very able agents to perform it; and therefore, my soul, when thou goest about it, go not alone; but, take with thee "all that is within thee;" all the forces in my whole magazine, whether it be my heart, or my spirits; whether my will, or my affections; whether my understanding, or my memory; take them all with thee, and bless the Lord. Sir R. Baker.

Verse 1. All that is within me. The literal translation of the form here used is my insides or inner parts, the strong and comprehensive meaning of the plural being further enhanced by the addition of all, as if to preclude exception and reserve, and comprehend within the scope of the address all the powers and affections. J. A. Alexander.

Verse 1. All that is within me, etc. Let your conscience "bless the Lord," by unvarying fidelity. Let your judgment bless Him, by decisions in accordance with his word. Let your imagination bless him, by pure and holy musings. Let your affections praise him, by loving whatsoever he loves. Let your desires bless him, by seeking only his glory. Let your memory bless him, by not forgetting any of his benefits. Let your thoughts bless him, by meditating on his excellencies. Let your hope praise him, by longing and looking for the glory that is to be revealed. Let your every sense bless him by its fealty, your every word by its truth, and your every act by its integrity. John Stevenson.

Verse 1. Bless the LORD, O my soul. You have often heard, that when God is said to bless men, and they on the other hand are excited to bless him, the word is taken in two very different senses. God is the only fountain of being and happiness, from which all good ever flows; and hence he is said to bless his creatures when he bestows mercies and favours upon them, gives them any endowments of body and mind, delivers them from evils, and is the source of their present comforts and future hopes. But in this sense, you will see there is no possibility of any creature's blessing God; for as his infinite and unblemished perfection renders him incapable of receiving any higher excellency, or improvement in happiness; so, could we put the supposition that this immense ocean of good might be increased, it is plain that we, who receive our very being and everything that we have or are from him, could in no case contribute thereto. To bless God, then, is, with an ardent affection humbly to acknowledge those divine excellencies, which render him the best and greatest of beings, the only object worthy of the highest adoration: it is to give him the praise of all those glorious attributes which adorn his nature, and are so conspicuously manifested in his works and ways. To bless God, is to embrace every proper opportunity of owning our veneration and esteem of his excellent greatness, and to declare to all about us, as loudly as we can, the goodness and grace of his conduct towards men, and our infinite obligations for all our enjoyments to him, in whom we live, move, and have our being. And a right blessing of God must take its rise from a heart that is full of esteem and gratitude, which puts life into the songs of praise.

And then, of all others, the most lively and acceptable method of blessing God, is a holy conversation and earnest endeavor to be purified from all iniquity; for blessing of God consists, as I told you, in adoring his excellencies, and expressing our esteem and veneration of them: but what can be so effectual a way of doing this, as the influence that the views of them have upon our lives? That person best exalts the glory of the divine power, who fears God above all, and trembles at the apprehensions of his wrath; and of his justice, who flees from sin, which exposes him to the inexorable severity thereof; and of his love, who is softened thereby into grateful returns of obedience; and then we celebrate his holiness, when we endcavour to imitate it in our lives, and abandon everything that is an abomination to the eyes of his purity. William Dunlop, 1692-1720.

Verse 1. O my soul. God's eye is chiefly upon the soul: bring a hundred dishes to table, he will carve of none but this; this is the savoury meat he loves. He who is best, will be served with the best; when we give him the soul in a duty, then we give him the flower and the cream; by a holy chemistry we still out the spirits. A soul inflamed in service is the cup of "spiced wine of the juice of the pomegranate" (Song of Solomon 8:2) which the spouse makes Christ to drink of. Thomas Watson.

Verse 1. Bless his holy name. The name of God frequently signifies his nature and attributes, in Scripture. Now, holiness is the glory of this name; the purity of God is that which beautifies all his perfections, and renders them worthy to be praised. His eternity, and knowledge, and power, without justice, and goodness, and truth, might indeed frighten and confound us; but could not inflame our love, or engage us to hearty blessing. But when infinite mightiness, and unerring wisdom, and eternal dominion, are mixed with unchangeable love, and inviolable veracity and goodness, which exalts itself above all his works; when thus it becomes a holy name, then the divine perfections are rendered truly amiable, and suitable objects of our hope and confidence and loudest songs; so that you see how elegantly the Psalmist upon this occasion mentions the purity of God: "Bless his holy name."

And besides this, there is indeed nothing that more exalts the glory of divine grace and of redeeming love towards a soul, than the consideration of God's holiness; for if your Maker were not of purer eyes than man is, yea, if his hatred to sin, and love to righteousness, were not greater than that of the noblest angel, his pardoning of sin, and patience towards transgressors would not be such a wonderful condescension; but is his name infinitely holy so that "the heavens are not clean in his sight?" Is the smallest iniquity the abhorrence of his soul, and what he hates with a perfect hatred? Surely, then, his grace and love must be incomparably greater than our thoughts. William Dunlop.

Verse 1-2. The well is seldom so full that water will at first pumping flow forth; neither is the heart commonly so spiritual, after our best care in our worldly converse (much less when we somewhat overdo therein) as to pour itself into God's bosom freely, without something to raise and elevate it; yea, often, the springs of grace lie so low, that pumping only will not fetch the heart up to a praying frame, but arguments must be poured into the soul before the affections rise. Hence are those soliloquies and discourses which we find holy men use with their own hearts to bring them into a gracious temper, suitable for communion with God in ordinances. It seems by these verses] David either found or feared his heart would not be in so good a frame as he desired; consequently he redoubles his charge: he found his heart somewhat drowsy, which made him thus rouse himself. William Guruall.

Verse 1-3. The Psalmist's gratitude here has four attributes. The first is personal. Bless the Lord, my soul. He has the self-same application in the close of the Psalm, after he has called on others to do this work. Our religion must be social as well as personal: but while it must not end at home, it must begin at home; and relative religion, without personal, will always be found wanting in excitement, in energy, in extent, in continuance, and very commonly in success.

Secondly, It is fervent. And all that is within me, bless his holy name -- all my thoughts, my feelings, my understanding, my will, my memory, my conscience, my affections, my passions. "If there be passions in my soul,

(And passions, Lord, there be);

Let them be all at thy control,

My gracious Lord, for thee."

Thirdly, it is rational, and demanded by the facts of his past life. Therefore "forget not all his benefits." Nothing can properly affect or influence us when it is out of our recollection. "Out of sight out of mind;" and out of mind, out of motive. Whence arose the ingratitude of the Jews of old? Bad memories. "Of the rock that begat thee thou art unmindful, and hast forgotten the God that formed thee." "The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider." It should therefore be your concern, not only to recall your mercies, but to reckon them.

Lastly, it is specific: Who forgiveth all thine iniquities; who healeth all thy diseases. When all the words in a discourse are emphatic, nothing is emphatic, when we dwell on everything, we dwell on nothing effectively. We are more struck, in a landscape, with a selected point of vision for inspection, than by the general prospect. David was a poet, and understood poetry well; and poetry differs from philosophy. The one seeks to rise from particular facts and instances, to establish general principles and rules: the other is always for descending from generalization to particularization; and much of its beauty and force arises from individualities. William Jay, 1849.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1. "The Saints blessing the Lord." See "Spurgeon's Sermons," No. 1,078.

Verse 1.

Verse 1. Here is,

Verse 1. (First clause, and Psalms 103:22, last clause). Personal worship the Alpha and Omega of religion. C. Davis.

EXPOSITION

Verse 2. Bless the LORD, O my soul. He is in real earnest, and again calls upon himself to arise. Had he been very sleepy before? Or was he now doubly sensible of the importance, the imperative necessity of adoration? Certainly, he uses no vain repetitions, for the Holy Spirit guides his pen; and thus he shews us that we have need, again and again, to bestir ourselves when we are about to worship God, for it would be shameful to offer him anything less than the utmost our souls can render. These first verses are a tuning of the harp, a screwing up of the loosened strings that not a note may fail in the sacred harmony.

And forget not all his benefits. Not so much as one of the divine dealings should be forgotten, they are all really beneficial to us, all worthy of himself, and all subjects for praise. Memory is very treacherous about the best things; by a strange perversity, engendered by the fall, it treasures up the refuse of the past and permits priceless treasures to lie neglected, it is tenacious of grievances and holds benefits all too loosely. It needs spurring to its duty, though that duty ought to be its delight. Observe that he calls all that is within him to remember all the Lord's benefits. For our task our energies should be suitably called out. God's all cannot be praised with less than our all.

Reader, have we not cause enough at this time to bless him who blesses us? Come, let us read our diaries and see if there be not choice favours recorded there for which we have rendered no grateful return. Remember how the Persian king, when he conld not sleep, read the chronicles of the empire, and discovered that one who had saved his life had never been rewarded. How quickly did he do him honour! The Lord has saved us with a great salvation, shall we render no recompense? The name of ingrate is one of the most shameful that a man can wear; surely we cannot be content to run the risk of such a brand. Let us awake then, and with intense enthusiasm bless Jehovah.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. Bless the Lord, O my soul. David found some dulness and drowsiness; hence he so often puts the thorn to his breast; hence he so impetuously instigateth his soul, as one here phraseth it. John Trapp.

Verse 2. Forget not. This touches the secret spring of so much ingratitude -- forgetfulness, the want of re-collection, or gathering together again of all the varied threads of mercy. Compare Deuteronomy 6:12; Deuteronomy 8:11,14. "Si oblivisceris, tacebis" (If thou forgettest, thou wilt be silent). J. J. S. Perowne.

Verse 2. Forget not all his benefits. That is, forget not any of his benefits, as the form of speech in the original doth import. David Dickson.

Verse 2. Benefits. The word rendered "benefits" -- lwmg gemul, means properly an act, work, doing, whether good or evil, Psalms 137:8; and then, desert, or what a man deserves for his act; recompense. It is rendered deserving in Judges 9:16; benefit, as here, in 2 Chronicles 32:25; desert, Psalms 28:4; reward, Psalms 94:2 Isaiah 3:11 Obadiah 1:15; recompense, Proverbs 12:14 Isaiah 35:4 59:18 66:6 Jeremiah 51:6 Lamentations 3:64 Joel 3:4,7. The proper reference here is to the Divine dealings, to what God had done, as a reason for blessing his name. His dealings with the Psalmist had been such as to call for praise and gratitude. What those dealings particularly were he specifies in the following verses. Albert Barnes.

HINTS FOR PASTORS AND LAYPERSONS

Verse 2. Inquire into the causes of our frequent forgetfulness of the Lord's mercies, show the evil of it, and advise remedies.

EXPOSITION

Verse 3. Who forgiveth all thine iniquities. Here David begins his list of blessings received, which he rehearses as themes and arguments for praise. He selects a few of the choicest pearls from the casket of divine love, threads them on the string of memory, and hangs them about the neck of gratitude. Pardoned sin is, in our experience, one of the choicest boons of grace, one of the earliest gifts of mercy, -- in fact, the needful preparation for enjoying all that follows it. Till iniquity is forgiven, healing, redemption, and satisfaction are unknown blessings. Forgiveness is first in the order of our spiritual experience, and in some respects first in value. The pardon granted is a present one -- forgiveth; it is continual, for he still forgiveth; it is divine, for God gives it; it is far reaching, for it removes all our sins; it takes in omissions as well as commissions, for both these are in-equities; and it is most effectual, for it is as real as the healing, and the rest of the mercies with which it is placed.

Who healeth all thy diseases. When the cause is gone, namely, iniquity, the effect ceases. Sicknesses of body and soul came into the world by sin, and as sin is eradicated, diseases bodily, mental, and spiritual will vanish, till "the inhabitant shall no more say, I am sick." Many-sided is the character of our heavenly Father, for, having forgiven as a judge, he then cures as a physician. He is all things to us, as our needs call for him, and our infirmities do but reveal him in new characters. "In him is only good,

In me is only ill,

My ill but draws his goodness forth,

And me he loveth still."

God gives efficacy to medicine for the body, and his grace sanctifies the soul. Spiritually we are daily under his care, and he visits us, as the surgeon does his patient; healing still (for that is the exact word) each malady as it arises. No disease of our soul baffles his skill, he goes on healing all, and he will do so till the last trace of taint has gone from our nature. The two alls of this verse are further reasons for all that is within us praising the Lord.

The two blessings of this verse the Psalmist was personally enjoying, he sang not of others but of himself, or rather of his Lord, who was daily forgiving and healing him. He must have known that it was so, or he could not have sung of it. He had no doubt about it, he felt in his soul that it was so, and, therefore, he bade his pardoned and restored soul bless the Lord with all its might.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. Who forgiveth all thine iniquities. Thine iniquities are more than can be numbered; and they are an intolerable burden, so that thy soul under them "can in no wise lift up herself." He forgiveth them all. He relieveth thee of all. He taketh the dreadful burden from thy back, the galling yoke from thy neck, and makes thee free... Thine iniquities are in-equities. There is nothing just or right in thee. Thy very nature is an inequity bringing forth nothing but in-equities. Inequities towards thy God, in-equities towards thy neighbour, and in-equities towards thyself, make up the whole of thy life. Thou art a bad tree, and a bad tree cannot bring forth good fruit. John Pulsford, in. "Quiet Hours," 1857.

Verse 3. All thine iniqities. In this lovely and well-known Psalm, we have great fulness of expression, in reference to the vital subject of redemption.

Who forgiveth all thine iniquities. It is not "some" or "many of thine iniquities." This would never do. If so much as the very smallest iniquity, in thought, word, or act, were left unforgiven, we should be just as badly off, just as far from God, just as unfit for heaven, just as exposed to hell, as though the whole weight of our sins were yet upon us. Let the reader ponder this deeply. It does not say, "Who forgiveth thine iniquities previous to conversion." There is no such notion as this in Scripture. When God forgives, he forgives like himself. The source, the channel, the power, and the standard of forgiveness are all divine. When God cancels a man's sins, he does so according to the measure in which Christ bore those sins. Now, Christ not only bore some or many of the believer's sins, he bore them "all," and, therefore, God forgives "all." God's forgiveness stretches to the length of Christ's atonement; and Christ's atonement stretches to the length of every one of the believer's sins, past, present, and future. "The blood of Jesus Christ his Son cleanseth us from all sin." 1 John 1:9. "Things New and Old," 1858.

Verse 3. Who healeth all thy diseases. In one of the prisons of a certain country, was a man who had committed high treason: for this crime he was in due time tried, and, being found guilty, was condemned to die. But more than this; he was afflicted with an inward disease, which generally proves mortal. Now we may truly say, that this man is doubly dead; that his life is forfeited twice over: the laws of his country have pronounced him guilty of death, and therefore his life is forfeited once to the laws of his country, and, if he had not died in this way, he must die of his disease; he is, therefore, "twice dead." Now suppose that the sovereign of that country had made up his mind to wish to save that prisoner's life, could he save it? He could indeed take off the penalty of the law; he could give him a free pardon, and so restore the life, as sure as it is forfeited by the just sentence of the law; but, unless he could also send a physician, who could cure the man of his disease, he would die by that, and his pardon would only lengthen out for a few weeks or months a miserable existence. And if this disease were not only a mortal disease, but an infectious one, likely to spread itself by the breath of the patient, and a contagious one, likely to spread by the touch of the patient's body or clothes, then it would be dangerous to others to come near that man; and unless he were cured, and thoroughly and entirely cured, the man, though pardoned, would still be a fit inmate only for the pest-house, and could not be received into the houses of the healthy. You have seen such a case as this, brethren; you are at this very moment, perhaps, sitting close by a person in this case yes, and perhaps you are in this very case yourself! Perhaps, do I say? I should say, you ARE in this very case, unless you are really and truly a Christian, a believer in Christ Jesus. W. Weldon Champneys, 1842.

Verse 3. All thy diseases. The body experienceth the melancholy consequences of Adam's offence, and is subject to many infirmities; but the soul is subject to as many. What is pride, but lunacy; what is anger, but a fever; what is avarice, but a dropsy; what is lust, but a leprosy; what is sloth, but a dead palsy? Perhaps there are spiritual maladies similar to all corporeal ones. George Horne.

Verse 3. All thy diseases. O my soul, consider the multitude of infirmities, to which thou art subject; thou hast many suggestions of the flesh; and thou art apt to yield unto them, and strivest not against them by earnest prayer and holy meditations; this is an infirmity. In thy prayers to God, thy thoughts are often wandering, and thou thinkest of other matters, far unworthy of that great Majesty to whom thou prayest: or if not so, yet thou art quickly weary, thy spirits are drowsy in it, and thou hadst rather be doing of something else; this is an infirmity. And indeed thou hast infirmities in all thy senses. In thy seeing, thou canst see a mote in thy brother's eye, and canst not see a beam in thine own eye. In thy smelling, thou thinkest suavis odor lucri ex re qualibet, that the savour of gain is sweet, from whence soever it rise. In thy hearing, thou art gladder to hear the profane and idle discourses, than such as be serious and holy; these are thy infirmities: and, O my soul, if I should cut thee up into as many parts as an anatomist, and examine the infirmities of every part, should I not have cause, just cause, to cry out with Saint Paul, O wretch that I am, who shall deliver me from this body of sin? Who shall heal me of all these infirmities? for whether we call them sins, and then God forgives them; or call them infirmities, and then he heals them; they are to us, all one benefit; in God, all one kindness; that as either of them is well worth remembering; so for both of them, we have just cause to bless him and to praise his name. Sir Richard Baker.

Verse 3. All thy diseases. Our understandings are so bad that they understand not their own badness; our wills, which are the queens of our souls, become the vassals of sin; our memory, like jet, good only to draw straws and treasure up trifles of no moment; our consciences, through errors in our own understanding, sometimes accusing us when we are innocent, sometimes acquitting us when we are guilty; our affections all disaffected and out of order. Must not that needs be a monstrous face, wherein the blueness which should be in the veins is in the lips, the redness which should be in the cheeks, in the nose; the hair that should grow on the head, on the face? and must not our souls needs seem ugly in the sight of God, who have grief growing there where joy should, and joy where grief should? We love what we should hate and hate where we should love; we fear where no fear is, and fear not where we ought to fear; and all our affections either mistake their object, or exceed their due measure. Thomas Fuller.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3.

Verse 3. Who healeth all thy diseases.

Verse 3. (last clause). -- Our diseases by nature, our great Physician, the perfect soundness which he works in us, results of that soundness.

Verse 3-5. Mercy's Hexapla.

EXPOSITION

Verse 4. Who redeemeth thy life from destruction. By purchase and by power the Lord redeems us from the spiritual death into which we had fallen, and from the eternal death which would have been its consequence. Had not the death penalty of sin been removed, our forgiveness and healing would have been incomplete portions of salvation, fragments only, and but of small value, but the removal of the guilt and power of sin is fitly attended by the reversal of the sentence of death which had been passed upon us. Glory be to our great Substitute, who delivered us from going down into the pit, by giving himself to be our ransom. Redemption will ever constitute one of the sweetest notes in the believer's grateful song.

Who crowneth thee with loving kindness and tender mercies. Our Lord does nothing by halves, he will not stay his hand till he has gone to the uttermost with his people. Cleansing, healing, redemption, are not enough, he must needs make them kings and crown them, and the crown must be far more precious than if it were made of corruptible things, such as silver and gold; it is studded with gems of grace and lined with the velvet of lovingkindness; it is decked with the jewels of mercy, but made soft for the head to wear by a lining of tenderness. Who is like unto thee, O Lord! God himself crowns the princes of his family, for their best things come from him directly and distinctly; they do not earn the crown, for it is of mercy not of merit; they feel their own unworthiness of it, therefore he deals with tenderness; but lie is resolved to bless them, and, therefore, he is ever crowning them, always surrounding their brows with coronets of mercy and compassion. He always crowns the edifice which he commences, and where he gives pardon he gives acceptance too. "Since thou wast precious in my sight thou hast been honourable, and I have loved thee." Our sin deprived us of all our honours, a bill of attainder was issued against us as traitors; but he who removed the sentence of death by redeeming us from destruction, restores to us more than all our former honours by crowning us anew. Shall God crown us and shall not we crown him? Up, my soul, and cast thy crown at his feet, and in lowliest reverence worship him, who has so greatly exalted thee, as to lift thee from the dunghill and set thee among princes.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 4. Who redeemeth thy life from destruction. From his earliest days the Psalmist was the child of Providence. Many were the hairbreadth escapes and the wonderful deliverances, which he experienced. Dangers of various kinds presented themselves as his years advanced. The jaw of the lion, and the paw of the bear, at various times threatened to terminate his existence, and at others the ruthless hand of man. The same God who delivered him from the sword of Goliath, rescued his life from the javelin of Saul. The Almighty Friend who had covered his head in the day of battle, delivered him, at one moment, from the lords of the Philistines, saved him at another out of the hands of the men of Keilah; and again preserved to him his life and throne from the unnatural rebellion of his own son. Well, therefore, might the Psalmist stir up his soul, and all that was within him, to bless the Lord with most fervent gratitude, who, by so many signal deliverances, had "redeemed his life from destruction." John Stevenson.

Verse 4. Who redeemeth. Preservation from destruction, lawgh haggoel, properly, redemption of life by the kinsman; possibly looking forward, in the spirit of prophecy, to him who became partaker of our flesh and blood, that he might have the right to redeem our souls from death by dying in our stead. Adam Clarke.

Verse 4. From the pit, including death, the grave, Hades. The Targum renders "from Gehenna." J. J. S. Perowne.

Verse 4. Tender mercies. I do not know that I can do better than tell you a little incident that took place in my native town of Stirling. Workmen were blasting the castle rock, near where it abuts upon a walk that lies open to the street. The train was laid and lit, and an explosion was momentarily expected. Suddenly trotting round the great wall of the cliff, came a little child going straight to where the match burned. The men shouted -- (it was mercy) -- and by their very terror in shouting, alarmed and bewildered the poor little thing. By this time the mother also had come round: in a moment saw the danger; opened wide her arms, and cried from her very heart, "Come to me, my darling," -- (that was tender mercy) -- and instantly, with eager pattering feet, and little arms opened to her arms, and tear-filled eyes answering to her eyes -- the little thing ran back and away, and stopped not until she was clasped in her mother's bosom -- wealth of sunny hair loosened on it, and lips coral red pressed to mother's pallid lip of fear -- as the motherly heart gave way to tears, in the thought of so imperilled an escape: for it was barely by a second, as the roar of the shattered rock told. Alexander B. Grosart, in "The Pastor and Helper of Joy," 1865.

HINTS FOR PASTORS AND LAYPERSONS

Verse 4. (first clause). The Redemption of David's life from destruction.

Verse 4. What is redeemed, and from what? Who are redeemed, and by whom?

EXPOSITION

Verse 5. Who satisfieth thy mouth with good things, or rather "filling with good thy soul." No man is ever filled to satisfaction but a believer, and only God himself can satisfy even him. Many a worldling is satiated, but not one is satisfied. God satisfies the very soul of man, his noblest part, his ornament and glory; and of consequence he satisfies his mouth, however hungry and craving it might otherwise be. Soul-satisfaction loudly calls for soul- praise, and when the mouth is filled with good it is bound to speak good of him who filled it. Our good Lord bestows really good things, not vain toys and idle pleasures; and these he is always giving, so that from moment to moment he is satisfying our soul with good: shall we not be still praising him? If we never cease to bless him till he ceases to bless us, our employment will be eternal.

So that thy youth is renewed like the eagle's. Renewal of strength, amounting to a grant of a new lease of life, was granted to the Psalmist; he was so restored to his former self that he grew young again, and looked as vigorous as an eagle, whose eye can gaze upon the sun, and whose wing can mount above the storm. Our version refers to the annual moulting of the eagle, after which it looks fresh and young; but the original does not appear to allude to any such fact of natural history, but simply to describe the diseased one as so healed and strengthened, that he became as full of energy as the bird which is strongest of the feathered race, most fearless, most majestic, and most soaring. He who sat moping with the owl in the last Psalm, here flies on high with the eagle: the Lord works marvellous changes in us, and we learn by such experiences to bless his holy name. To grow from a sparrow to an eagle, and leave the wilderness of the pelican to mount among the stars is enough to make any man cry, "Bless the Lord, O my soul."

Thus, is the endless chain of grace complete. Sins forgiven, its power subdued, and its penalty averted, then we are honoured, supplied, and our very nature renovated, till we are as new-born children in the household of God. O Lord we must bless thee, and we will; as thou dost withhold nothing from us so we would not keep back from thy praise one solitary power of our nature, but with all our heart, and soul, and strength praise thy holy name.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. Who satisfieth thy mouth. The word rendered "mouth," is $yr[, which is rendered ornaments in our version in all other passages -- eleven in number -- where it occurs, except here and in Psalms 32:9, where it is rendered "mouth;" and even there it ought properly be translated ornament, and here the sense seems to be thy ornament, tbat which is thy glory, thy spirit, Psalms 16:9 62:8. It is true that the soul yfpg is here addressed (Psalms 103:1); but the spirit may be called the ornament or glory of the soul. Christopher Wordsworth.

Verse 5. Satisfieth thy mouth. Kimchi understands the phrase as expressing David's recovery from sickness. In sickness the soul abhorreth bread, and even dainty meat, Job 33:20. The physician, too, limits the diet of the patient, and prescribes things which are nauseous to the palate. The commentator, therefore, supposes that David here describes the blessing of health, by his mouth being filled with good things. Editorial Note to Calvin in loc.

Verse 5. Satisfieth. God can so satisfy the soul, that each chink and cranny therein shall be filled with spiritual joy. Thomas Fuller.

Verse 5. With good things. Mark, what does the Lord satisfy with? "good things." Not rich things, not many things, not everything I ask for, but "good things." All my need fully supplied, and everything "good." Goodness is God expressed. All his blessings partake of his own nature. They are holy blessings, holy mercies. Everything that satisfies must have the nature of God in it. Nothing else will ever "satisfy." The heart was made for God, and only God can meet it. Frederick Whitfield, 1874.

Verse 5. Thy youth is renewed like the eagle's. It is an ancient fable that the eagle is able to renew his youth when very old, and poetical allusion is made to it in this Psalm; but this idea is doubtless founded in reality on the great longevity of the bird, and its power, in common with other birds, of moulting its plumage periodically, and so increasing its strength and activity. Hugh Mac Millan. {1}

{1} We might have filled much of our space with the fables from the rabbis and the fathers in reference to eagles; but they are too absurd, and ought never to be repeated. We hope, therefore, that the reader will excuse if not commend the omission.

Verse 5. Thy youth is renewed like the eagle's. -- The Scripture knows nothing of the idea that the eagle when old renews its youth. That there is nothing of this kind contained in Isaiah 40:31, which is commonly appealed to, but that it is rather the powerful flight of the eagle that is there referred to, "they mount up on wings like the eagle, they run and are not weary," is evident from the parallel, fly, run, march. E.W. Hengstenberg.

Verse 5. Thy youth is renewed like the eagle's. Thy activity will renew itself like the eagle. That is to say, From day to day he will receive and increase his strength and rigour, so that he may thrive and flourish like the eagle. The comparison with the eagle is not drawn in point of renovation, but in point of vigour and activity continually renewing itself; as Isaiah 40:31, says, "They that wait upon the LORD shall renew their strength, they shall mount up with wings as eagles." Venema.

Verse 5. Thy youth is renewed like the eagle's. This renovation of his youth may be understood three ways. First, as to his natural state, or bodily strength. Secondly, as to his civil state, or worldly successes, as to his honour and kingly-renown. Thirdly, as to his spiritual state, or the heightening of his gifts, graces, and comforts. It is probable David had found a declension in all these, and at last, through the goodness of God and his blessing upon him, the renewing of them all from that oldness to a youthfulness again, like that of eagles. Joseph Garyl.

Verse 5. Thy youth is renewed like the eagle's. However bold it may sound, we say not too much when we speak of an eternal youth, as the glorious privilege of the devout servant of the Lord, but of him alone. All that with reason charms and captivates in the appearance of youth, is seen in heightened measure where the spiritual life develops itself undisturbed in fellowship with God. Does the innocence of youth attract you? In the natural life it is but too frequently a misleading appearance; but in the life of the soul it returns to a certain extent when the heart is purified through the power of the Holy Ghost, and the life is renewed in conformity with that of Christ the Lord. Does the enjoyment of youth surpass in your estimation that of any other here below? Be it so; yet all too speedily it is driven away by the cares of later years, whilst enjoyment free from care even in the dark days may dwell in the heart whereon has descended the peace of God through faith. The strength of youth, seems it to you desirable? Ah! day by day stamps truth upon the words: "Youth shall faint and be weary;" but even when the natural strength has already long attained its zenith, the Christian often feels himself elevated through a power from on high, which lifts him above physical weakness; and what no strength of sinew or muscle could accomplish is attained through the power of implicit faith. Yea, even the beautiful developement which the period of youth shows you, ye would not seek in vain in that man who, leaning on God's hand, forgetting the things that are behind, stretches forward from light to light, from strength to strength, from bliss to bliss. How, finally, can hope, that makes the youthful heart beat high with throbs of joy, be lacking to him? The fairest part of life the sensual man sees soon behind him, the spiritual man always in prospect; and like the eagle, this last can often from the low atmosphere round him soar to the pure, clear ether, whence already from afar the image, nay, the ineffable reality, shows him a more than earthly joy.

Eternal youth: it may, yet much more than for David, now be the portion of every Christian, but for these alone. Without faith and hope in the heart, even the bravest determination to remain young always, or at least as long as possible, must give away before the first great storm of life. Yet even when faith and hope are not strangers to us, whence is it that in our spiritual life there is frequently so little of the "eagle" spoken of here, and so much of the "sparrow alone upon the housetop," referred to in Ps 102:7 Can it be that we allow ourselves too little to be satisfied with the good things of which David had spoken immediately before; that is to say, that we live so little on the best things which God has to bestow, -- his word, his Spirit, his grace? Only through these do we attain that lasting second birth, of which the eagle is the emblem, and an unfading youth of heart the inestimable fruit. Ye who are young in years, seek this undying youth above all the joys of early life! Recover it, ye middle-aged, in living fellowship with him who maketh all things new within! Preserve it, old friends of God and of his Christ, as your fairest crown here on earth, and the earnest of your bliss in heaven. And thou, Christian, who sittest down disconsolate, bethink thyself; the eagle lets his wings hang down, only thereafter to soar with stronger flight! J.J. Van Oosterzee, in "The Year of Salvation," 1874.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5.

Verse 5. -- "Rejuvenescence." See Macmillan's "Ministry of Nature," pp. 321-347.