Psalm 103:7
He made known his ways to Moses, his acts to the children of Israel.
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(7) Moses.—A direct reference to Exodus 33:13.

103:6-14 Truly God is good to all: he is in a special manner good to Israel. He has revealed himself and his grace to them. By his ways we may understand his precepts, the ways he requires us to walk in; and his promises and purposes. He always has been full of compassion. How unlike are those to God, who take every occasion to chide, and never know when to cease! What would become of us, if God should deal so with us? The Scripture says a great deal of the mercy of God, and we all have experienced it. The father pities his children that are weak in knowledge, and teaches them; pities them when they are froward, and bears with them; pities them when they are sick, and comforts them; pities them when they are fallen, and helps them to rise; pities them when they have offended, and, upon their submission, forgives them; pities them when wronged, and rights them: thus the Lord pities those that fear him. See why he pities. He considers the frailty of our bodies, and the folly of our souls, how little we can do, how little we can bear; in all which his compassion appears.He made known his ways unto Moses - This is another ground of praise - that God had "revealed his will;" that this had been done in an indubitable manner to Moses; and that these revelations had been recorded by him for the instruction and guidance of his people. The word "ways" here means his laws; his methods of administration; the principles on which he governs mankind, and the conditions on which he will save people. There is no higher ground of gratitude to God than the fact that he has given a revelation to mankind.

His acts unto the children of Israel - His methods of doing things have been made known to them; and his acts - his interpositions - have been in their favor.

7. ways—of providence, &c., as usual (Ps 25:4; 67:2).

acts—literally, "wonders" (Ps 7:11; 78:17).

His ways; either,

1. His laws, which are oft called God’s ways. Or,

2. The manner and methods of his dealings with men, and especially with his people, called in the next clause his

acts; his merciful and gracious nature and providence, which is particularly called God’s way, Exodus 33:13, compared with Psalm 103:18,19, and with Exodus 34:6,7, and which is here described in the following verses.

His acts; his marvellous and gracious works. He made known his ways unto Moses,.... The ways in which he himself walks, the steps and methods which he has taken to show forth his glory; his way in creation, and the order of it, as in Genesis 1:1, for though, by the light of nature, it might be known that God created all things; yet, without a revelation from him, it could never have been known in what manner he made them, and the peculiar work of each of the six days, in which they were made; this was made known to Moses; as also his way in providence, which sometimes is in the deep, and past finding out: Moses was made acquainted with the methods of divine Providence, with many special instances of it, relating both to himself in his infancy and in riper years, and to the people of Israel in their march from Egypt to Canaan's land; and the Lord likewise made known unto him his way of grace and mercy, life and salvation, by Christ, which he desired to show him, and he did, Exodus 33:13. Christ was made known to him, as the seed of the woman that should break the serpent's head, as God's salvation, old Jacob waited for: he was shown him in the types of the passover lamb, the brasen serpent, and the rock in the wilderness, and in other things; the way of atonement, by the sacrifice of Christ, was made known to him through the sacrifices which he from God enjoined the people of Israel: hence he wrote of Christ, and of what he should do and suffer; and so fully, that the Apostle Paul said no other things than what he did, John 5:46 moreover, the Lord made known to him the ways in which he would have him and the people of Israel to walk; the way of his commandments, his statutes and ordinances; which were made known to him, to deliver to them, and was a peculiar favour, Psalm 147:19,

his acts unto the children of Israel; his works, his wonderful works; his plagues on their enemies the Egyptians; his redemption of them out of the house of bondage; his leading them through the Red sea as on dry land; his feeding them with manna in the wilderness, protecting them from their enemies, bringing them into the land of Canaan, and settling them there; see Psalm 78:11.

He made known his ways unto {e} Moses, his acts unto the children of Israel.

(e) As to his chief minister, and next to his people.

7, 8. Psalm 103:7 a is a reminiscence of Moses’ prayer, “make known to me, I pray, thy ways” (Exodus 33:13), and Psalm 103:8 is quoted from the revelation of Jehovah’s character which was the answer to that prayer (Exodus 34:6). It is often referred to, e.g. Psalm 86:15; Psalm 145:8; Joel 2:13; Nehemiah 9:17; &c. God’s ‘ways’ and ‘doings’ here mean His methods of dealing with men, and this quotation gives a summary of them.

Render Psalm 103:8,

Jehovah is full of compassion and gracious,

Slow to anger, and abundant in lovingkindness.Verse 7. - He made known his ways unto Moses. God's ways are "past finding out" by man (Romans 11:33); they must be "made known" to him. God made them known to Moses by the revelations which he gave him, especially those of Sinai. His acts unto the children of Israel. The rest of the Israelites were taught mainly by God's "acts" - not that his words were concealed from them, but because

"Segnius irritant animum demissa per aures,
Quam quae sunt oculis subjecta fidelibus."
In the strophe Psalm 103:1 the poet calls upon his soul to arise to praiseful gratitude for God's justifying, redeeming, and renewing grace. In such soliloquies it is the Ego that speaks, gathering itself up with the spirit, the stronger, more manly part of man (Psychology, S. 104f.; tr. p. 126), or even, because the soul as the spiritual medium of the spirit and of the body represents the whole person of man (Psychology, S. 203; tr. p. 240), the Ego rendering objective in the soul the whole of its own personality. So here in Psalm 103:3 the soul, which is addressed, represents the whole man. The קובים which occurs here is a more choice expression for מעים (מעים): the heart, which is called קרב κατ ̓ ἐξοχήν, the reins, the liver, etc.; for according to the scriptural conception (Psychology, S. 266; tr. p. 313) these organs of the cavities of the breast and abdomen serve not merely for the bodily life, but also the psycho-spiritual life. The summoning בּרכי is repeated per anaphoram. There is nothing the soul of man is so prone to forget as to render thanks that are due, and more especially thanks that are due to God. It therefore needs to be expressly aroused in order that it may not leave the blessing with which God blesses it unacknowledged, and may not forget all His acts performed (גּמל equals גּמר) on it (גּמוּל, ῥῆμα μέσον, e.g., in Psalm 137:8), which are purely deeds of loving-kindness), which is the primal condition and the foundation of all the others, viz., sin-pardoning mercy. The verbs סלח and רפא with a dative of the object denote the bestowment of that which is expressed by the verbal notion. תּחלוּאים (taken from Deuteronomy 29:21, cf. 1 Chronicles 21:19, from חלא equals חלה, root הל, solutum, laxum esse) are not merely bodily diseases, but all kinds of inward and outward sufferings. משּׁחת the lxx renders ἐκ φθορᾶς (from שׁחת, as in Job 17:14); but in this antithesis to life it is more natural to render the "pit" (from שׁוּח) as a name of Hades, as in Psalm 16:10. Just as the soul owes its deliverance from guilt and distress and death to God, so also does it owe to God that with which it is endowed out of the riches of divine love. The verb עטּר, without any such addition as in Psalm 5:13, is "to crown," cf. Psalm 8:6. As is usually the case, it is construed with a double accusative; the crown is as it were woven out of loving-kindness and compassion. The Beth of בּטּוב in Psalm 103:5 instead of the accusative (Psalm 104:28) denotes the means of satisfaction, which is at the same time that which satisfies. עדיך the Targum renders: dies senectutis tuae, whereas in Psalm 32:9 it is ornatus ejus; the Peshto renders: corpus tuum, and in Psalm 32:9 inversely, juventus eorum. These significations, "old age" or "youth," are pure inventions. And since the words are addressed to the soul, עדי cannot also, like כבוד in other instances, be a name of the soul itself (Aben-Ezra, Mendelssohn, Philippsohn, Hengstenberg, and others). We, therefore, with Hitzig, fall back upon the sense of the word in Psalm 32:9, where the lxx renders τάς σιαγόνας αὐτῶν, but here more freely, apparently starting from the primary notion of עדי equals Arabic chadd, the cheek: τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου (whereas Saadia's victum tuum is based upon a comparison of the Arabic gdâ, to nourish). The poet tells the soul (i.e., his own person, himself) that God satisfies it with good, so that it as it were gets its cheeks full of it (cf. Psalm 81:11). The comparison כּנּשׁר is, as in Micah 1:16 (cf. Isaiah 40:31), to be referred to the annual moulting of the eagle. Its renewing of its plumage is an emblem of the renovation of his youth by grace. The predicate to נעוּריכי (plural of extension in relation to time) stands first regularly in the sing. fem.
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