Bless the Lord, O my soul. Psalm 103 A song of praise C. A. South-gate. Like stately pillars supporting a solemn temple, three noble psalms, placed side by side, exalt the glory of Jehovah: 103 glorifies the God of grace; 104 the God of nature; 105 the God of history. Each springs from a strong pedestal of adoration, and is crowned with a rich capital of praise. I. THIS IS A PSALM OF HUMANITY. It is a true psalm of life; the experience of a throbbing human heart; born of the Holy Ghost, in travail of soul, amid the exigencies of weakness and sin, into the rapture of Divine compassions. All the darkness and evil of the world it knows, but suffers these only to enhance the richness of the life with God into which we move. This great achievement is won by finding out God. II. THIS IS HUMANITY'S PSALM OF ADORATION TO GOD. We see His throne exalted, His kingdom stretched abroad; His angelic hosts above, His inanimate works, below, called upon to praise Him. His eternal power and Godhead, His everlasting years, are set before us in great majesty. Think rightly on God, and all that is within you will bless Him; and this will bless you. If our life had more praise, it would feel less drudgery. "Forget not," unworthy source of so much ingratitude, despondency, distrust. "Count your mercies." III. A GREAT TRUTH AND A GREAT DUTY. 1. God offers the penitent a full redemption. 2. Accept this full redemption. ( C. A. South-gate. ) A song of praise Monday Club Sermons. I. THE OBJECT OF PRAISE. The living, not the imagined, the present, not the remote God, by His own inbreathings, called forth this tribute to Himself from a heart in which He dwelt. Sublime in His being, He is oftenest called Preserver, Judge, Father, King. In these several relations He is brought before us in this psalm. II. THE PERSONS AND THINGS WHICH ARE SUMMONED TO PRAISE. The grossest confounding of body and spirit then prevailed; yet the soul was a term which all understood, though few could explain. This, the direct inspiration of the Almighty, would naturally be the first to perceive and respond to Divine favours. It is bidden, therefore, to express itself. The emotional, intellectual, and even animal nature may and must each offer Him its peculiar sacrifice of thanksgiving. III. THE REASONS FOR PRAISE. The shower of good things had been so constant, that merely to mention some of them seemed to the enthusiastic singer to ensure within himself the response he sought. He accordingly rallies his own too sluggish soul to pour forth its meed of praise, mindful of the general blessings he had received. He was prone to forget them. All are. Ingratitude is fostered by abundance. Thanklessness is more than meanness. Themistocles sadly said of the Athenians, that when a storm arose, they sheltered themselves under him as under a plane tree, which when the weather was fair again, they would rob of its leaves and branches. So do the needy multitudes cry unto God, and helped, return not to give Him glory, save here and there a stranger. Nay, more; they selfishly use their benefits to deprive Him of that honour which is His due. It was just this sin against which Jehovah had cautioned Israel ( Deuteronomy 32:15 ). And so, as if writing down the long list of gifts that he may count them, the psalmist would beget a fit return. This psalm has been called "a little Bible within the greater." It is a striking revelation of the being, character, and purpose of God. It is also a clear portrayal of the origin, doings, needs, blessings, and destiny of man. ( Monday Club Sermons. ) A song of praise G. F. Pentecost, D. D. I. THANKSGIVING FOR PERSONAL BENEFITS. 1. Thanks for forgiveness and inward healing. 2. Thanks for redemption and glory. 3. Thanks for intermediate blessings.There is a long journey from the mouth of the pit of destruction, whence God has rescued us, to the gate of glory by which God will bring us in to receive our everlasting inheritance. On that way we are not left to our own resources. He gives us the supplies needful for the journey, and ministers the strength with which we may reach the end. II. PRAISE TO THE CHARACTER OF GOD. 1. The righteousness and judgment of the Lord ( Exodus 33:13 ). 2. The mercy and grace of God ( Exodus 34:6, 7 ). III. THE MEASURE OF GOD'S MERCY. 1. Heavenly greatness (ver. 11; Romans 5:20 ). 2. Infinite forgiveness (ver. 12). 3. Fatherly pity (ver. 13). 4. The shortness of man's day and the eternity of God's mercy (vers. 15-17). 5. A solemn reminder (ver. 18). IV. A UNIVERSAL CALL TO PRAISE (vers. 19-22). Let us who have been forgiven, renewed in the inner man, redeemed from destruction, whose lives have been crowned with lovingkindness and tender mercy, take up the song of thanksgiving, and so, perchance, extend His mercies to those who are yet strangers to it, by setting forth His benefits as we have come to know them in our own experience. ( G. F. Pentecost, D. D. ) A soul's song to God J. Pearce. The singer of this melody, whoever he may have been, has left behind him the valley and has climbed to magnificent heights; yea, on the suburbs of heaven, he sings with impassioned ardour of the goodness of his God, and, finding his voice inadequate to give vent to his gratitude, he summons a goodly choir — the works of God, the ministers of God, the angels of God — to accentuate the joyful strains and to make His praise glorious. I. A BLESSED EXERCISE. Some one has said that the Christian ought to be like a horse that has bells on his head: so that he cannot go anywhere without ringing them and making music. His whole life should be in harmony; every thought should constitute a note; every word he utters should be a component part of the joyful strain. 1. The psalmist is solicitous that his praise should be spiritual. It is his soul and not his lips he addresses. He wants nothing formal, mechanical, lifeless, spiritless. 2. The psalmist also arouses himself to unreserved adoration. "And all that is within me," etc. Our nature is a many-stringed instrument, and every string is to contribute its quota to the symphony. If the soul is to be the leading singer, then every faculty of our mental, moral, and spiritual being, like a united choir, are to render the chorus. 3. The psalmist also urges himself to personal adoration. "O my soul." He begins with himself, and, albeit he goes out from himself and seeks to engage others in singing unto God, he comes back and concludes his exhortation with himself as the subject. Let the trees clap their hands, let the ocean lift up its voice, etc. " Bless the Lord, O my soul." II. A REASONABLE EXERCISE. In praising God, we perform one of the highest and purest acts of religion. In praise, we largely eliminate the element of self, and are like the angels in performing the unpolluted service of the skies. 1. There are national benefits. 2. There are social benefits. "God setteth the solitary in families." He has placed us together so that the cup of our life might be full. What a benediction is Home! 3. But better than all others, there are spiritual benefits of which we must take strict account. These are God's greatest gifts to us.(1) Forgiveness. Mercy comes to thee full-handed. Love abundantly pardons.(2) Healing. Eyes at one time blinded by the God of this world can now see the things eternal, ears afflicted with deafness can now hear the welcome sound of God's voice, hands once sadly paralyzed can now perform the glorious business of the King, feet which dragged from sheer impotency can now run on God's errands with joyous alacrity, and faces once wearing the ugly scowl of sin now shine with the beauteous smile of God.(3) Redemption.(4) Coronation.(5) Satisfaction.(6) Rejuvenescence. ( J. Pearce. ) Sell-exhortation to worship Homilist. I. WITH THE WHOLE SOUL. There are at least three immeasurable faculties within — intellect, imagination, conscience. All these should praise Jehovah, who is the True, for the intellect; the Beautiful, for the imagination; and the Righteous, for the conscience. Let all come out in praise, as all the powers of the harp come out under the touch of the master musician; as all the powers of the seed come out under the genial influence of the sunbeam. II. FOR URGENT REASONS. "All His benefits." 1. Sin is an offence; and here is forgiveness. 2. Sin is a disease; and here is healing. 3. Sin is ruinous; and here is restoration. 4. Sin is a degradation; and here is exaltation. 5. Sin is discontent; and here is satisfaction. 6. Sin is weakness; and here is invigoration. ( Homilist. ) The saints blessing the Lord You see here a man talking to himself, a soul with all his soul talking to his soul. His own soul is the first audience a good man ought to think of preaching to. Indeed, if any man desires to excite the hearts of others in any given direction, he must first stir up himself upon the same matter. I. THIS EXHORTATION IS REMARKABLY COMPREHENSIVE. 1. The unity of our nature is hero bidden, in its concentration, to yield its whole self to the praise of God. No white. washed sepulchres will please the Lord, — "Bless the Lord, O my soul," — Let the true Ego praise Him, the essential I, the vital personality, the soul of my soul, the life of my life! Let me be true to the core to my God; let that which is most truly my own vitality spend itself in blessing the Lord. My immortal soul, what hast thou to do with spending thine energies upon mortal things? Wilt thou hunt for fleeting shadows, whilst thou art thyself most real and abiding? Raise thyself on all thy wings, and like the six-winged cherubim adore thy God. But the words suggest yet another meaning, — the soul is our active self, our vigour, our intensity. When we speak of a man's throwing his soul into a thing, we mean that he does it with all his might. My intensest nature shall bless the Lord. Not with bated breath and a straitened energy will I lisp forth His praises, but I will pour them forth ardently in volumes of impassioned song. 2. But, then, David speaks of the diverse faculties of our nature, and writes, "All that is within me bless His holy name." The affections are to lead the way in the concert of praise. But the psalmist intended next to bestir the memory, for he goes on to say "forget not all His benefits." Recollect what God has done for you. Thread the jewels of His grace upon the thread of memory, and hang them about the neck of praise. For mercies beyond count, praise Him without stint. Then let your conscience praise Him, for the psalm proceeds to say, "who forgiveth all thine iniquities." Conscience once weighed thy sins and condemned thee; now let it weigh the Lord's pardon and magnify His grace to thee. Let thy emotions join the sacred choir, for thou hast many feelings of delight; bless Him "who crowneth thee with lovingkindness and tender mercies," etc. Is all within you peaceful? Sing some sweet pastoral, like the twenty-third psalm. Let the calm of your spirit sound forth the praises of the Lord upon the pleasant harp and the psaltery. Do your days flow smoothly? Then consecrate the dulcimer to the Lord. Do you feel the exhilaration of delight? Then praise ye the Lord with the timbrel and dance. On the other hand, is there a contention within; does conflict disturb your mind? Then praise Him with the sound of the trumpet, for He will go forth with you to the battle. When you return from the battle and divide the spoil, then "praise Him upon the loud cymbals: praise Him upon the high-sounding cymbals." What-ever emotional state thy soul be found in, let it lead thee to bless thy Maker's holy name. II. THIS SUGGESTION IS MOST REASONABLE. The Lord has given innumerable blessings to every part of our nature; all our faculties are the recipients of blessing; therefore should they all bless God in return. Every pipe of the organ should yield its quota of sound. As all the rivers run into the sea, so all our powers should flow towards the Lord's praise. To prove that this is reasonable, let me ask one single question: — if we do not devote all that is within us to the glory of God, which part is that we should leave unconsecrated; and being less unconsecrated to God what should we do with it? III. IT IS NECESSARY. It is necessary that the whole nature bless God, for at its best, when all engaged in the service, it fails to compass the work, and fails short of Jehovah's praise. All the man, with all his might, always occupied in all ways in blessing God, would still be no more than a whisper in comparison with the thunder of praise which the Lord deserves. Do not, therefore, let us insult the Lord with half when the whole is not enough. Jesus Christ will have of us all or nothing; and He will have us sincere, earnest, and intense, or He will not have us at all. IV. IT IS BENEFICIAL. 1. It is beneficial to ourselves. To be whole-hearted in the praise of God is to elevate our faculties. Consecration is culture. To praise is to learn. To bless God is also of preventive usefulness to us; we cannot bless God and at the same time idolize ourselves. Praise preserves us from being envious of others, for by blessing God for all we have, we learn to bless God for what other people have. 2. It is also useful to others. You cannot do good more effectually than by a happy consecrated life, spent in blessing God. If there be anything that is cheerful, joyous, dewy, bright, full of heaven, it is the life of a man who blesses God all his days. This is the way to win souls. We shall not catch these flies with vinegar, — we must use honey. V. All this is PREPATRATORY. If we can attain to constant praise now, it will prepare us for all that awaits us. We are harps which will be tuned in all their strings for the concerts of the blessed. The tuner is putting us in order. He sweeps his hands along the strings; there is a jar from every note; so He begins first with one string, and then goes to another. He continues at each string till He hears the exact note. The last time you were ill, one of your strings was tuned; the last time you had a had debt, or trembled at declining business, another string was tuned. And so, between now and heaven, you will have every string set in order; and you will not enter heaven till all are in tune. ( C. H. Spurgeon . ) The keynote of the year David sounds the tuningfork with this clear note — "Bless the Lord, O nay soul." I. THE BLESSED OCCUPATION. How, then, can we bless God? 1. God blesses us by thinking well of us, and we bless God by thinking well of Him. Think deeply of what the Lord has done. Do not pass His mercies over superficially, but look into them. Do not cease to think of the covenant of electing love, of everlasting faithfulness, of redeeming blood, of pardoning grace, and all the ways in which eternal love has shown itself. 2. We also bless God when we wish Him well. Sit down and wish that all men knew God, that all men worshipped Him; and let your wishes blaze up into prayers. Wish that all idols were abolished, and that Jehovah's name would be sung through every land by every tongue. Wish well to His Church, His cause, His people, and all that concerns His glory. 3. You can bless God by speaking well of Him. Have you said anything to praise God to-day? 4. Bless His name by acts and deeds of holy service and consecration Do it with hand, and purse, and substance, and sacrifice. II. THE COMMENDABLE MANNER mentioned. Half the virtue of a thing lies in the way in which it is done. Now, in the service of God, it is net only what you bring, but in what spirit you bring it. 1. That mode of blessing God to which we are called is very spiritual — a matter of soul and spirit. The music of the soul is that which pleases the ear of God: the great spirit is delighted with that which comes from our spirit. A heart that praises Him has within itself all the harmonies that He delights in. The sigh of love is to Him a lyric, the sob of repentance is melody, the inward cries of His own children are an oratorio, and their heart-songs are true hallelujahs. 2. When we bless God, the sacred exercise should be intense. Let every part of your manhood be aroused, and so aroused as to be in fine form. Give me a man on fire when God is to be praised. Let "all that is within me bless His holy name." A whole God, and a holy God, should have the whole of our powers engaged in blessing His holy name." 3. The text seems to remind me that we ought to do this repeatedly, because in my text the word "bless" occurs twice. "Bless the Lord, O my soul: bless His holy name." And in the next verse there is "bless the Lord" again. He is a triune God: render Him triune praise. III. THE SACRED OBJECT OF THIS BLESSING — JEHOVAH. I adore the God of Abraham, of Isaac, and of Jacob, the God that made the heavens and the earth. I worship the God that cut Rahab, and wounded the crocodile at the Red Sea, the God that led His people through the wilderness, the God that gave them the land of Canaan for a heritage. "This God is our God for ever and ever. He shall be our guide, even unto death." "Bless Jehovah, O my soul." Holy, holy, holy, Lord God Almighty, we worship Thee; we bless Thee! Do you love a holy God? While you bless Him for His mercy, do you equally bless Him for His holiness? You bless Him for His bounty, but do you feel that you could not thus bless Him if you were not fully aware that He is perfectly righteous? "Bless His holy name." Aye, when that holiness burns like fire, and threatens to devour the guilty, let us still bless His holy name! When we see His holiness consuming the great Sacrifice, we bow before the Lord in deep dread of soul, but we still bless His holy name. An unholy God! It were absurd to think of such a thing; but a thrice-holy God — let us bless and praise Him. IV. THE SUITABLE MONITOR. Who is it that says to David, "Bless the Lord, O my soul"? Why, it is David talking to David. The man speaks to himself. ( C. H. Spurgeon . ) A song of praise M. R. Vincent, D.D. This psalm is a type of intelligent thanksgiving — an expression of sanctified emotion based upon sanctified thought. We see at once how this true emotion is distinguished from mere formal thanksgiving by the words, "all that is within me" — words which appeal to the very deepest feelings of the heart. But we also notice how, as so often in Scripture, a caution is associated with the highest devotional feeling at the point where one in the ardour of holy rapture forgets for the moment that he is a sinful man in a sinful world: "Bless the Lord, O my soul! yet, my soul, thou art weak and fallible, and prone to forget these very mercies which are calling forth thy praise. Forget not all His benefits." It is with blessings much as with troubles: few people, comparatively, have great catastrophes in their life, and few have great, colossal joys. There is only the daily succession of little, commonplace pleasures, and we foolishly get into the way of attaching little importance to anything which is not of the nature of a crisis. Go back over your life and pick up the happy times — the day your little child began to walk; the day your boy graduated with honour; the many evenings you have come home tired and have found rest, and light, and warmth, and pleasant words at home; how many happy hours over a book or in conversation with a friend. These, after all, are the benefits which make up the staple of our life. They seem to be little blessings, perhaps because they are so common, yet if we number all God's benefits we shall find the sum of them very great. The psalmist specifies certain causes for thanksgiving; and the first of these is very significant — the forgiveness of his sins. And rightly, because this is essentially the first fact in all thanksgiving, and is therefore the key not only to this psalm, but to the whole great lesson of Christian thankfulness. Having thus laid this spiritual foundation for a true thanksgiving, the psalmist now passes to mention temporal mercies, yet, possibly, all along with an undertone of spiritual meaning. God healeth all diseases, redeemeth the life from death, ministers to the healthful appetite with good things, makes His child strong and vigorous as the eagle. The association of these benefits directly with God imparts to them a spiritual suggestiveness such as they may well have in this psalm. They are not only pleasant facts, but types of spiritual good. He healeth all thy diseases, but the most deadly disease of all is sin. Thy mouth is satisfied with the kindly fruits of the earth, yet man lives not by bread alone, but by every word that proceedeth out of the mouth of God. Thy youth and vigour are renewed like the eagle's, but thou knowest too what it is to be strengthened with might by God's Spirit in the inner man. And now, through all these things — forgiveness, redeeming, renewing — God is working toward an ulterior purpose. "He crowneth thee." God's work is not finished in the forgiveness of sins. If a prince were to take a beggar out of the street in order to make him the heir to his throne, would his work be done when he had washed and decently clothed him? No. He must be trained for his position. All that kingly power and fatherly love can command must combine to fit him to be a king. The redeemed sing to Him who not only washed them from their sins, but also made them kings and priests. And as we reach the close of the psalm we find its keynote struck again. It is a psalm of thanksgiving, but it tells us that true thanksgiving can be only within the sphere of God's accepted sovereignty, from the standpoint of voluntary allegiance to Him. The foundation of all thanksgiving is that God reigns — the foundation of our individual thanksgiving is that God is our King. ( M. R. Vincent, D.D. ) Divine goodness celebrated J. Burns, D.D. I. THE MERCIES ENUMERATED. 1. Benefits bestowed. (1) Personal. Life, health, food, etc. (2) Spiritual. The great gift of His Son, Gospel ordinances, Word, Spirit, etc. 2. Iniquities forgiven. (1) We are all chargeable with iniquities. (2) They are many. (3) God forgives all. (4) This forgiveness is communicated through repentance and faith in Christ. 3. Diseases healed. (1) Bodily. (2) Spiritual. 4. Redemption from destruction. 5. A crown of lovingkindnesses and tender mercies. II. THE THANKS PRESENTED. 1. He blesses God. 2. He does this with all his soul. 3. He calls upon all within him to join in the work of praise. 4. He purposes a lively remembrance of God's goodness. "And forget not all His benefits." He would keep it before his eyes; he would be constantly meditating upon it; morning and evening, and in the night watches, etc. APPLICATION. 1. The amazing extent and profusion of the Divine goodness. 2. The immense obligations we are under to serve and bless God. ( J. Burns, D.D. ) Worship A. B. Bruce, D. D. Worship means recognition of worth, doing homage to goodness. Even when the worth is limited, as in the case of a good man, the recognition should be cordial. When the homage is offered to Infinite Goodness all the gifts of mind and heart should be brought into play, so as to yield the maximum of worship and recognition. The Lord our God ought to be loved and served with all the heart, and soul, and strength, and mind. Unhappily, in no department of human conduct do the ideal and the reality lie further apart than in religious worship and in religious life. What then are the conditions under which it is possible to render such a service as is illustrated in this exquisite psalm? 1. Faith, or a right conception of God, a right idea of God. We must believe in a God whose character is fitted to inspire devout thought and excite religious affections of reverence, trust, gratitude, and admiration; such a God, that is to say, as is presented to our view in this psalm. He must bless God in a feeble, cold, hesitating fashion, who is all the time not sure whether his Divinity be worthy of worship. The lips say: "God is good"; the mind thinks only of the chosen objects of an arbitrary favouritism. The tongue declares: "God loveth the right"; the reason asks: "Why then do bad men prosper and good men pine?" If we are to worship and serve God aright, this antagonism between word and thought must be overcome. We must believe in a God whose name is a veritable gospel of gladness to our souls 2. Sincerity. Everywhere in Scripture we find great stress laid upon this condition of efficient service. The perfect man in the Bible is not the man without fault, but the man of single-hearted devotion who loves and serves God. Faults in conduct, errors of judgment, infirmities of temper there may be in abundance. The one quality that redeems, ennobles character is self-devotion without reserve to the Divine kingdom of the Gospel, to the cause that is worth living for. 3. Liberty. No one can say with emphasis, "O Lord, truly I am Thy servant," unless he also is able to say, "Thou hast loosed my bonds." There are bonds which keep men from being religious, or from being devoted in religion, and there are bonds springing out of religion itself by which many saintly souls are bound. Everything pertaining to religion — worship, creed, practice, tends to become an affair of routine, ceremonial, formula, mechanical habit. Fetters are forged for soul and body, for every faculty of our composite nature — for hand, tongue, mind, heart, conscience. And by such as are in bondage it is regarded as a mark of piety and sanctity to wear with scrupulous care all these grievous fetters. There are times, however, when the bondage becomes unbearable, and the human spirit rises in rebellion and asserts its liberty. Such an epoch is a veritable year of jubilee, when minds are emancipated from worn-out commonplaces, and hearts are enlarged into original and heroic love, like rivers in flood overflowing their banks, and "consciences are purged from dead works to serve the living God." It is "the acceptable year of the Lord," "acceptable" to redeemed men, though regarded with pious horror by the slaves of tradition, and "acceptable" to God also. For, be it understood, God takes no pleasure in spiritual bondage. God gets no glory from that sort of thing. His glory is bound up with liberty, for with liberty came opening of closed lips, unsealing all the fountains of religious emotion, locked up by the frosts of a dreary winter, awakening all dormant powers of thought, whereupon once more men bless God with "all that is within them." ( A. B. Bruce, D. D. ) The Christian's gladness deeply rooted C. G. M. How vigorous was the plant of joy in the writer's heart. And why? Because its roots were spread far and wide in a nourishing soil. In the experience of God's forgiving love and ever bountiful kindness to himself, in the recognition of God's sure friendliness towards all that are oppressed, in the remembrance of the vast past of His lovingkindness to His people, in a large, real, partnership of joy with "all them that fear Him," and in an exultant realization that God and gladness ruled the universe, did this cheery saint and singer root his joy. What a poor feeble plant is the happiness of many professed Christians! And no wonder — for it lacks strong and ample roots. No sufficient time or pains are given that thought and affection may spread abroad in the rich nourishing ground of God's vast goodness and lovingkindness. Take time to be happy — to be exultingly and persistently happy in God and His salvation! ( C. G. M. ) The harp of the heart T. L. Cuyler, D.D. A more wonderful instrument than any which Israel's psalmist ever struck is carried in the human breast. Upon its "ten strings" the hand of God often strikes, and evokes most sublime melody. The one hundred and third psalm was originally played upon this harp of the heart. Its keynote is, "Bless the Lord, O my soul! let all that is within me bless His holy name." At another time the strains of that harp were inexpressibly plaintive and mournful. They were like the wail of a sick child. "Have mercy upon me, O God, according to Thy lovingkindness. Against Thee have I sinned, and done this evil in Thy sight. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise." Happy is the man who can begin to rehearse for heaven by attuning his heart to the will of God. He is like the old psalmist's psaltery, every wind that Providence sends only makes music in him. Even boisterous gales of adversity call forth grand and sublime strains of resignation. When he is in trouble, he "giveth songs in the night." The kind acts he performs for others touch sweet chords in his memory. And amid all the harsh and jangled discords of this world, such a Christ-loving soul is a harp of gold making constant melody in the ear of God. ( T. L. Cuyler, D.D. ) Praising with the soul When the photographer fits that iron rest at the back of your head and keeps you waiting ten minutes, while he gets his plates ready, why, your soul goes out of town, and nothing remains but that heavy look! When the work of art is finished, it is you, and yet it is not you. You were driven out by the touch of that iron. Another time, perhaps, your photograph is taken instantaneously, while you are in an animated attitude, while your whole soul is there; and your friends say, "Aye, that is your very self." I want you to bless the Lord with your soul at home as in that last portrait. I saw a book wherein the writer says in the preface, "We have given a portrait of our mother, but there was a kind of sacred twinkle about her eyes which no photograph could produce." Now, it is my heart's desire that you do praise God with that sacred twinkle, with that feature or faculty which is most characteristic of you. ( C. H. Spurgeon . ) Forget not all His benefits. Psalm 103:2 Remembrance of God's benefits W. G. Barrett. I. SOME OF THOSE THINGS WE HAVE TO REMEMBER. 1. The pardon of sin. 2. The various providential mercies we have received during our lives. 3. The hope of a renewed life beyond the grave. II. SOME OF THE ADVANTAGES ATTENDING THIS RECOLLECTION OF THE DIVINE GOODNESS. 1. It will convince us of the fact of God's providential care of us. 2. It will preserve us from undue despondency under the adverse providences of God. 3. It will help us to connect the thoughts of God with every detail of our common life. III. A FEW DIRECTIONS FOR THE DISCHARGE OF THIS DUTY. 1. Take no step in life without a previous reference to the law of God. 2. Remember those seasons of life in which Divine providence appeared for you in a remarkable manner. All have such seasons: your first settlement in life — your going out into a situation — the choice of a trade or profession — the first definite step. 3. Remember that it will be utterly inexcusable hereafter if we pass through life without the recognition of God. ( W. G. Barrett. ) Motives to gratitude Essex Remembrancer. I. SOME OF THE MERCIES WHICH WE ARE CALLED ON TO ACKNOWLEDGE. 1. The possession of life. 2. The continuance of bodily health and enjoyment. 3. Protection from numerous dangers, and the supply of constantly returning wants. II. THE MANNER IN WHICH THIS ACKNOWLEDGMENT SHOULD BE MADE. 1. Grateful emotions should be felt in the heart. 2. The devout and grateful aspiration of the heart to God. 3. The offering of praise and thanksgiving in public, that others may be encouraged, and may unite with you in the delightful exercise. 4. Corresponding devotedness of life to God must accompany these feelings of the heart, and these public expressions of thanksgiving. ( Essex Remembrancer. ) Why we should bless God for His mercies Homiletic Review. I. FOR THE SAKE OF THE MERCIES THEMSELVES. Are they not worth it? Is there a year, a day, an hour, which is not crowded with them? II. FOR THE SAKE OF THE GIVER. If they came from a dear earthly friend, should we not prize them for friendship's sake? If they flowed from royal bounty, would we not be profuse in our praise and feel burdened with a sense of our obligation? But all our mercies are the gifts of God our Heavenly Father; they are the purchase of infinite love; they flow to us through Christ. We can render no returns for them save gratitude, praise and service. III. FOR THE SAKE OF OUR EXAMPLE — OUR INFLUENCE ON OTHERS. The tone and tint of our religion go very far in impressing ethers. One happy, bright, ever rejoicing and praising Christian will impart cheer and life to a whole circle, while one gloomy, despondent, ever-mourning disciple will chill a prayer-meeting, and often a whole church. IV. FOR THEIR OWN SAKE. It is their birthright. It is honouring to God their Saviour. It is

Benson Commentary Psalm 103:1 A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name. Psalm 103:1-3 . All that is within me, bless his holy name — Let all my thoughts and affections be engaged, united, and raised to the highest pitch in and for this work. Forget not all his benefits — In order to our duty, praising God for his mercies, it is necessary we should have a grateful remembrance of them. And we may be assured we do forget the m, in the sense here meant by the psalmist, if we do not give sincere and hearty thanks for them. Who forgiveth all thine iniquities — This is mentioned first, because, by the pardon of sin, that which prevented our receiving good things is taken away, and we are restored to the favour of God, which ensures good things to us, and bestows them upon us. Who healeth all thy diseases — Spiritual diseases, the diseases of the soul. The corruption of nature is the sickness of the soul: it is its disorder, and threatens its death. This is cured by sanctification. In proportion as sin is mortified, the disease is healed. These two, pardon and holiness, go together, at least a degree of the latter always accompanies the former: if God take away the guilt of sin by pardoning mercy, he also breaks the power of it by renewing grace. Where Christ is made righteousness to any soul, he is also made sanctification to it in a great measure; for, if any man be in Christ he is a new creature: old things are passed away, behold, all things are become new. Psalm 103:2 Bless the LORD, O my soul, and forget not all his benefits: Psalm 103:3 Who forgiveth all thine iniquities; who healeth all thy diseases; Psalm 103:4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; Psalm 103:4-5 . Who redeemeth thy life from destruction — Both temporal and eternal; from deadly dangers and miseries. Who crowneth thee with lovingkindness — That is, encompasseth and adorneth thee therewith, as with a crown. Who satisfieth thy mouth with good things — Satisfieth all thy just desires and necessities. So that thy youth is renewed like the eagle’s — That is, as some interpret the words, As the eagle appears to renew her youth with her plumage, when she casts off all her old feathers, and gets new ones, whereby she seems to grow young again. But, as this is common to all birds, it is hardly to be supposed that the psalmist would have alluded to it here as if it were peculiar to the eagle. This circumstance, however, is most observable in hawks, vultures, and especially in eagles, which, when they are near a hundred years old, cast their feathers and become bald, like young ones, and then new feathers sprout out. But the psalmist seems chiefly to refer to the long lives of eagles, and their great strength and vigour at a very advanced age. Hence the old age of an eagle is used proverbially for a lively and vigorous old age. Psalm 103:5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's. Psalm 103:6 The LORD executeth righteousness and judgment for all that are oppressed. Psalm 103:6-7 . The Lord executeth judgment for all that are oppressed — Which, being a singular perfection, and one wherein most of the princes of the world were and are defective, is justly celebrated in God. He made known his ways unto Moses — His laws, often called his ways; or, the methods of his dealing with men, and especially with his people; his merciful and gracious nature and providence, which is particularly called God’s way, Exodus 33:13 , compared with Psalm 103:18-19 , and chap. Psalm 34:6-7 , and which is here described in the following verses. His acts, &c. — His marvellous and gracious works. Psalm 103:7 He made known his ways unto Moses, his acts unto the children of Israel. Psalm 103:8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy. Psalm 103:8-10 . The Lord is merciful and gracious — See on Exodus 34:6 . Slow to anger — Not speedily punishing sinners, but patiently waiting for their repentance. He will not always chide — Or contend by his judgments with sinners, but is ready to be reconciled to them, namely, upon their repentance, as is manifest from innumerable texts, and from the whole scope and design of the Scriptures. Neither will he keep his anger for ever — The word anger, though not in the original, is necessarily understood here, as it is also Jeremiah 3:5 , and in many other places. He hath not dealt with us after our sins — He hath punished us less than our iniquities have deserved. Psalm 103:9 He will not always chide: neither will he keep his anger for ever. Psalm 103:10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities. Psalm 103:11 For as the heaven is high above the earth, so great is his mercy toward them that fear him. Psalm 103:11-13 . As the heaven, &c., so great is his mercy — So much above our deserts and expectations, and above the mercy which one man shows to another; toward them that fear him — Which clause he adds here, as also Psalm 103:17-18 , to prevent men’s mistakes and abuses of God’s mercy, and to overthrow the vain hopes which impenitent sinners build thereon. As far as the east, &c., so far hath he removed our transgressions — The guilt of our sins, from our persons and consciences. The sense is, He hath fully pardoned them so as never to remember them more. Like as a father pitieth, &c. — No father can be more indulgent and tender hearted to his returning children, than the Lord is to those who so reform, by his chastisements, as to fear afterward to offend him. Thus, in these three verses, “we are presented with three of the most beautiful, apposite, and comforting similitudes in the world. When we lift up our eyes, and behold around us the lofty and stupendous vault of heaven, encircling, protecting, enlightening, refreshing, and cherishing the earth, and all things which are therein, we are bidden to contemplate, in this glass, the immeasurable height, the boundless extent, and the salutary influences of that mercy which, as it were, embraced the creation, and is over all the works of God. Often as we view the sun arising in the sea, and darkness flying away before his face toward the opposite quarter of the heavens, we may see an image of that goodness of Jehovah, whereby we are placed in the regions of illumination, and our sins are removed, and put far away out of his sight. And, that our hearts may, at all times, have confidence toward God, he is represented as bearing toward us the fond and tender affection of a father, ever ready to defend, to nourish, and to provide for us, to bear with us, to forgive us, and receive us in the paternal arms of everlasting love.” — Horne. “One would think it impossible,” says another eminent divine, “if daily experience did not convince us to the contrary, that human creatures should be regardless of such love, and ungrateful to so solicitous a benefactor! For my own part, I cannot conceive it possible for any heart to be unaffected or uninfluenced by such a composition as this before us.” Psalm 103:12 As far as the east is from the west, so far hath he removed our transgressions from us. Psalm 103:13 Like as a father pitieth his children, so the LORD pitieth them that fear him. Psalm 103:14 For he knoweth our frame; he remembereth that we are dust. Psalm 103:14-16 . For he knoweth our frame — The weakness and mortality of our natures, and the frailty and misery of our condition, (as the expression seems to be explained in the following clause) That we are but dust — And that if he should let loose his hand upon us, we should be irrecoverably destroyed. For, as for man — Fallen, mortal man; his days are as grass — Which grows out of the earth, rises but a little way above it, and soon withers and returns to it again: see Isaiah 40:6-7 . As a flower of the field — If man, in his best estate, seem somewhat more than grass; if he flourish in health and strength, youth and beauty, riches and honour; if he look fresh and fair, gay and lovely, glorious and powerful; yet even then he is but as a flower which, though distinguished a little from the grass, will wither with it; yea, as a flower of the field — Which is more exposed to winds and other violences than the flowers of the garden, that are secured by the art and care of the gardener; so he flourisheth — Unfolds his beauty in youth, and flourishes a while in the vigour of manhood; but the wind — A blasting or blighting wind, unseen and unlooked for; passeth over it — Over the flower, even when it is in its perfection; and it is gone — It droops, shrinks, and bows its head; its leaves fall off, and it sinks into the ground that gave it birth. And the place thereof shall know it no more — There is no more any appearance or remembrance of it in the place where it stood and flourished. Thus the life of man is not only wasting of itself, but its period is liable to be anticipated by a thousand accidents. If the breath of the divine displeasure pass over him, and God, with rebukes, correct him for iniquity, his beauty consumes away like a moth fretting a garment: his comeliness and vigour; his prosperity, wealth, and glory; his health, strength, and life, waste away gradually, or vanish suddenly; and he bows his drooping head and mingles again with his native dust; his friends and his companions look for him at the accustomed spot which he once adorned, but in vain: the earth has opened her mouth to receive him, and his place shall know him no more. Psalm 103:15 As for man, his days are as grass: as a flower of the field, so he flourisheth. Psalm 103:16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more. Psalm 103:17 But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; Psalm 103:17-18 . But the mercy of the Lord is from everlasting, &c. — But though we quickly decay and perish, yet God’s mercy to us doth not die with us, but, as it was from eternity exercised in gracious purposes, so it will be continued unto eternity in that future and endless life which is before us; upon them that fear him — That is, upon them that are truly religious: see above on Psalm 103:11 . And his righteousness unto children’s children — Either his faithfulness, or his benignity, the word being frequently used in both these senses, as has been shown before. But it is here called righteousness, to intimate that God’s kindness to the posterity of his people is not only an act of his goodness, but also a discharge of the obligation under which he had laid himself to them, as elsewhere, so especially Exodus 20:6 , to which this place seems to relate. To such as keep his covenant — To them that, through his grace, perform the condition of God’s covenant, that sincerely love and obey him. Such restrictions are often added, as, in the general, to overthrow the presumptuous hopes of ungodly men, so particularly to admonish the Israelites not to rest too much on the privileges of their parents, or the covenant made with them, nor to expect any benefit by it but upon condition of their continuance in God’s covenant. And to those that remember his commandments — That have them much in their thoughts, and practise them in the course of their lives. Psalm 103:18 To such as keep his covenant, and to those that remember his commandments to do them. Psalm 103:19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. Psalm 103:19 . The Lord hath prepared, &c. — Having celebrated God’s mercy to his people, he now praises him for his excellent majesty and universal dominion; his throne in the heavens — Which expression denotes the eminence, glory, power, stability, and unchangeableness of God’s kingdom; and his kingdom ruleth over all — Over all creatures, both in heaven and earth. Psalm 103:20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Psalm 103:20-22 . Bless the Lord, ye his angels — Who, though glorious creatures, are but his ministers and messengers, as the word signifies. And by inviting the angels to bless God he excites men to the same duty, as having more dependance upon God, and obligation to him. That excel in strength — Of which see one evidence, 2 Kings 19:35 . You are freed from the inabilities and infirmities of mankind; that do his commandments — That live in a universal, constant, and perfect obedience to all God’s commands; hearkening unto the voice of his word — Who diligently wait for his commands, and execute them with all cheerfulness and readiness. Bless the Lord, all ye his hosts — The angels again, to whom he still continues his address, and whom he more particularly describes by the name of hosts, a title often given to them on account of their vast numbers, mighty power, unanimous concurrence, and exquisite order. Ye ministers of his — The Hebrew word ??????? , mesharethaiv, thus rendered, is commonly used of the highest and most honourable sort of servants; that do his pleasure — Whose constant business and delight it is to execute his orders and fulfil his will. Bless the Lord, all his works, in all places of his dominion — All creatures, both in heaven and earth, according to your several capacities. Bless the Lord, O my soul — Which thou hast especial and abundant reason to do. Thus he ends the Psalm with the same words wherewith he began it. Psalm 103:21 Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. Psalm 103:22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 103:1 A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name. Psalm 103:1-22 THERE are no clouds in the horizon, nor notes of sadness in the music, of this psalm. No purer outburst of thankfulness enriches the Church. It is well that, amid the many psalms which give voice to mingled pain and trust, there should be one of unalloyed gladness, as untouched by sorrow as if sung by spirits in heaven. Because it is thus purely an outburst of thankful joy, it is the more fit to be pondered in times of sorrow. The psalmist’s praise flows in one unbroken stream. There are no clear marks of division, but the river broadens as it runs, and personal benefits and individual praise open out into gifts which are seen to fill the universe, and thanksgiving which is heard from every extremity of His wide dominion of lovingkindness. In Psalm 103:1-5 the psalmist sings of his own experience. His spirit, or ruling sell calls on his "soul," the weaker and more feminine part, which may be cast down { Psalm 42:1-11 and Psalm 43:1-5 } by sorrow, and needs stimulus and control, to contemplate God’s gifts and to praise Him. A good man will rouse himself to such exercise, and coerce his more sensuous and sluggish faculties to their noblest use. Especially must memory be directed, for it keeps woefully short-lived records of mercies, especially of continuous ones. God’s gifts are all "benefits," whether they are bright or dark. The catalogue of blessings lavished on the singer’s soul begins with forgiveness and ends with immortal youth. The profound consciousness of sin, which it was one aim of the Law to evoke, underlies the psalmist’s praise; and he who does not feel that no blessings could come from heaven, unless forgiveness cleared the way for them, has yet to learn the deepest music of thankfulness. It is followed by "healing" of "all thy diseases," which is no cure of merely bodily ailments, any more than redeeming of life "from the pit" is simply preservation of physical existence. In both there is at least included, even if we do not say that it only is in view, the operation of the pardoning God in delivering from the sicknesses and death of the spirit. The soul thus forgiven and healed is crowned with "lovingkindness and compassions," wreathed into a garland for a festive brow, and its adornment is not only a result of these Divine attributes, but the very things themselves, so that an effluence from God beautifies the soul. Nor is even this all, for the same gifts which are beauty are also sustenance, and God satisfies the soul with good, especially with the only real good, Himself. The word rendered above "mouth" is extremely difficult. It is found in Psalm 32:9 , where it seems best taken in the meaning of trappings or harness. That meaning is inappropriate here, though Hupfeld tries to retain it. The LXX renders "desire," which fits well, but can scarcely be established. Other renderings, such as "age" or "duration" -i.e., the whole extent of life-have been suggested. Hengstenberg and others regard the word as a designation of the soul, somewhat resembling the other term applied to it, "glory"; but the fact that it is the soul which is addressed negatives that explanation. Graetz and others resort to a slight textual alteration, resulting in the reading "thy misery." Delitzsch, in his latest editions, adopts this emendation doubtingly, and supposes that with the word misery or affliction there is associated the idea "of beseeching and therefore of longing," whence the LXX rendering would originate. "Mouth" is the most natural word in such connection, and its retention here is sanctioned by "the interpretation of the older versions in Psalm 32:9 and the Arabic cognate" (Perowne). It is therefore retained above, though with some reluctance. How should a man thus dealt with grow old? The body may, but not the soul. Rather it will drop powers that can decay, and for each thus lost will gain a stronger-moulting, and not being stripped of its wings, though it changes their feathers. There is no need to make the psalmist responsible for the fables of the eagle’s renewal of its youth. The comparison with the monarch of the air does not refer to the process by which the soul’s wings are made strong, but to the result in wings that never tire, but bear their possessor far up in the blue and towards the throne. In Psalm 103:6-18 the psalmist sweeps a greater circle, and deals with God’s blessings to mankind. He has Israel specifically in view in the earlier verses. but passes beyond Israel to all "who fear Him." It is very instructive that he begins with the definite fact of God’s revelation through Moses. He is not spinning a filmy idea of a God out of his own consciousness, but he has learned all that he knows of Him from His historical self-revelation. A hymn of praise which has not revelation for its basis will have many a quaver of doubt. The God of men’s imaginations, consciences, or yearnings is a dim shadow. The God to whom love turns undoubting and praise rises without one note of discord is the God who has spoken His own name by deeds which have entered into the history of the world. And what has He revealed Himself to be? The psalmist answers almost in the words of the proclamation made to Moses ( Psalm 103:8-9 ). The lawgiver had prayed, "I beseech Thee show me now Thy ways, that I may know Thee"; and the prayer had been granted, when "the Lord passed by before him," and proclaimed His name as "full of compassion and gracious, slow to anger, and plenteous in mercy and truth." That proclamation fills the singer’s heart, and his whole soul leaps up in him, as he meditates on its depth and sweetness. Now, after so many centuries of experience, Israel can repeat with full assurance the ancient self-revelation, which has been proved true by many "mighty deeds." The psalmist’s thoughts are still circling round the idea of forgiveness, with which he began his contemplations. He and his people equally need it; and all that revelation of God’s character bears directly on His relation to sin. Jehovah is "long of anger" -i.e., slow to allow it to flash out in punishment-and as lavish of lovingkindness as sparing of wrath. That character is disclosed by deeds. Jehovah’s graciousness forces Him to "contend" against a man’s sins for the man’s sake. But it forbids Him to be perpetually chastising and condemning, like a harsh taskmaster. Nor does He keep His anger ever burning, though He does keep His lovingkindness aflame for a thousand generations. Lightning is transitory: sunshine, constant. Whatever His chastisements, they have been less than our sins. The heaviest is "light," and "for a moment," when compared with the "exceeding weight of" our guilt. The glorious metaphors in Psalm 103:11-12 traverse heaven to the zenith, and from sunrise to sunset, to find distances distant enough to express the towering height of God’s mercy and the completeness of His removal from us of our sins. That pure arch, the top stone of which nor wings nor thoughts can reach, sheds down all light and heat which make growth and cherish life. It is high above us, but it pours blessings on us and it bends down all round the horizon to kiss the low, dark earth. The lovingkindness of Jehovah is similarly lofty, boundless, all-fructifying. In Psalm 103:11 b the parallelism would be more complete if a small textual alteration were adopted, which would give "high" instead of "great"; but the slight departure which the existing text makes from precise correspondence with a-is of little moment, and the thought is sufficiently intelligible as the words stand. Between East and West all distances lie. To the eye they bound the world. So far does God’s mercy bear away our sins. Forgiveness and cleansing are inseparably united. But the song drops-or shall we say rises?-from these magnificent measures of the immeasurable to the homely image of a father’s pity. We may lose ourselves amid the amplitudes of the lofty, wide-stretching sky, but this emblem of paternal love goes straight to our hearts. A pitying God! What can be added to that? But that fatherly pity is decisively limited to "them that fear Him." It is possible, then, to put oneself outside the range of that abundant dew, and the universality of God’s blessings does not hinder self-exclusion from them. In Psalm 103:14-16 man’s brief life is brought in, not as a sorrow or as a cloud darkening the sunny joy of the song, but as one reason for the Divine compassion. "He, He knows our frame." The word rendered "frame" is literally. "formation" or "fashioning," and comes from the same root as the verb employed in Genesis 2:7 to describe man’s creation. "The Lord God formed man of the dust of the ground." It is also used for the potter’s action in moulding earthen vessels. { Isaiah 29:16 , etc.} So, in the next clause, "dust" carries on the allusion to Genesis, and the general idea conveyed is that of frailty. Made from dust and fragile as an earthen vessel, man by his weakness appeals to Jehovah’s compassion. A blow, delivered with the full force of that almighty hand, would "break him as a potter’s vessel is broken." Therefore God handles us tenderly, as mindful of the brittle material with which He has to deal. The familiar figure of fading vegetation, so dear to the psalmists, recurs here; but it is touched with peculiar delicacy, and there is something very sweet and uncomplaining in the singer’s tone. The image of the fading flower, burned up by the simoom, and leaving one little soot in the desert robbed" of its beauty, veils much of the terror of death, and expresses no shrinking, though great pathos. Psalm 103:16 may either describe the withering of the flower, or the passing away of frail man. In the former case, the pronouns would be rendered by "it" and "its"; in the latter, by "he," "him," and "his." The latter seems the preferable explanation. Psalm 103:16 b is verbally the same as Job 7:10 . The contemplation of mortality tinges the song with a momentary sadness, which melts into the pensive, yet cheerful, assurance that mortality has an accompanying blessing, in that it makes a plea for pity from a Father’s heart. But another, more triumphant thought springs up. A devout soul, full charged with thankfulness based on faith in God’s name and ways, cannot but be led by remembering man’s brief life to think of God’s eternal years. So, the key changes at Psalm 103:17 from plaintive minors to jubilant notes. The psalmist pulls out all the stops of his organ, and rolls along his music in a great crescendo to the close. The contrast of God’s eternity with man’s transitoriness is like the similar trend of thought in Psalm 90:1-17 and Psalm 102:1-28 . The extension of His lovingkindness to children’s children and its limitation to those who fear Him and keep His covenant in obedience, rest upon Exodus 20:6 ; Exodus 34:7 ; and Deuteronomy 7:9 . That limitation has been laid down twice already ( Psalm 103:11-13 ). All men share in that lovingkindness and receive the best gifts from it of which they are capable; but those who cling to God in loving reverence, and who are moved by that blissful "fear" which has no torment, to yield their wills to Him in inward submission and outward obedience, do enter into the inner recesses of that lovingkindness, and are replenished with good, of which others are incapable. If God’s lovingkindness is "from everlasting to everlasting," will not His children share in it for as long? The psalm has no articulate doctrine of a future life; but is there not in that thought of an eternal outgoing of God’s heart to its objects some (perhaps half-conscious) implication that these will continue to exist? May not the psalmist have felt that, though the flower of earthly life "passed in the passing of an hour," the root would be somehow transplanted to the higher "house of the Lord," and "flourish in the courts of our God," as long as His everlasting mercy poured its sunshine? We, at all events, know that His eternity is the pledge of ours. "Because I live, ye shall live also." From Psalm 103:19 to the end, the psalm takes a still wider sweep. It now embraces the universe. But it is noticeable that there is no more about "lovingkindness" in these verses. Man’s sin and frailty make him a fit recipient of it, but we do not know that in all creation another being, capable of and needing it, is found. Amid starry distances, amid heights and depths, far beyond sunrise and sunset, God’s all-including kingdom stretches and blesses all. Therefore, all creatures are called on to Bless Him, since all are blessed by Him, each according to its nature and need. If they have consciousness, they owe Him praise. If they have not, they praise Him by being. The angels, "heroes of strength," as the words literally read, are "His," and they not only execute His behests, but stand attent before Him, listening to catch the first whispered indication of His will. "His hosts" are by some taken to mean the stars; but surely it is more congruous to suppose that beings who are His "ministers" and perform His "will" are intelligent beings. Their praise consists in hearkening to and doing His word. But obedience is not all their praise; for they too, bring Him tribute of conscious adoration in more melodious music than ever sounded on earth. That "choir invisible" praises the King of heaven; but later revelation has taught us that men shall teach a new song to "principalities and powers in heavenly places," because men only can praise Him whose lovingkindness to them, sinful and dying, redeemed them by His blood. Therefore, it is no drop from these heavenly anthems, when the psalm circles round at last to its beginning, and the singer calls on his soul to add its "little human praise" to the thunderous chorus. The rest of the universe praises the mighty Ruler; he blesses the forgiving, pitying Jehovah. Nature and angels, stars and suns, seas and forests, magnify their Maker and Sustainer; we can bless the God who pardons iniquities and heals diseases which our fellow choristers never knew. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.