Psalm 102:4
My heart is smitten, and withered like grass; so that I forget to eat my bread.
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EXPOSITORY (ENGLISH BIBLE)
(4) Smitten.—As by the sun. Exactly as in Hosea 9:16.

So that I forget.—Better, for I have forgotten, &c. For this mark of deep sorrow comp. 1Samuel 1:7; 1Samuel 20:34, &c. (Comp. Homer, Iliad, xxiv. 129.)

Psalm 102:4-7. My heart is withered like grass — Which is smitten and withered by the heat of the sun, either while it stands, or after it is cut down. So that I forget to eat my bread — Because my mind is wholly swallowed up with the contemplation of my own miseries. My bones cleave to my skin — My flesh being quite consumed with excessive sorrow. I am like a pelican in the wilderness — “There are two species of pelicans, one of which lives in the water on fish, the other in the wilderness, upon serpents and reptiles.” The word קאת, kaath, here used, is rendered cormorant, (which is a corruption of corvorant,) Isaiah 34:11; Zephaniah 2:14. “By the owl of the desert many understand the bittern, and by the bird that sits solitary on the house-top, the owl.” Dr. Waterland and Houbigant, instead of sparrow alone, read the solitary bird; and the latter, for pelican, reads onocrotalus.102:1-11 The whole word of God is of use to direct us in prayer; but here, is often elsewhere, the Holy Ghost has put words into our mouths. Here is a prayer put into the hands of the afflicted; let them present it to God. Even good men may be almost overwhelmed with afflictions. It is our duty and interest to pray; and it is comfort to an afflicted spirit to unburden itself, by a humble representation of its griefs. We must say, Blessed be the name of the Lord, who both gives and takes away. The psalmist looked upon himself as a dying man; My days are like a shadow.My heart is smitten - Broken; crushed with grief. We now speak of "a broken heart." Even death is often caused by such excessive sorrow as to crush and break the heart.

And withered like grass - It is dried up as grass is by drought, or as when it is cut down. It loses its support; and having no strength of its own, it dies.

So that I forget to eat my bread - I am so absorbed in my trials; they so entirely engross my attention, that I think of nothing else, not even of those things which are necessary to the support of life. Grief has the effect of taking away the appetite, but this does not seem to be the idea here. It is that of such a complete absorption in trouble that everything else is forgotten.

4. (Compare Ps 121:6).

so that I forget—or, "have forgotten," that is, in my distress (Ps 107:18), and hence strength fails.

Like grass; which is smitten and withered by the heat of the sun, either whilst it stands, or after it is cut down.

I forget to eat my bread, because my mind is wholly swallowed up with the contemplation of my own miseries. My heart is smitten, and withered like grass,.... Like grass in the summer solstice (d), which being smitten with the heat of the sun, or by some blast of thunder and lightning, is dried up, and withers away; so his heart was smitten with a sense of sin, and of God's wrath and displeasure at him, and with the heat of affliction and trouble, that it failed him, and he could not look up with joy and comfort:

so that I forget to eat my bread; sometimes, through grief and trouble, persons refuse to eat bread, as Jonathan and Ahab, which is a voluntary act, and purposely done; but here, in the psalmist, there was such a loss of appetite, through sorrow, that he forgot his stated meals, having no manner of inclination to food: some understand this of spiritual food, the bread of life, refusing to be comforted with it; so the Targum,

"for I forgot the law of my doctrine.''

(d) "Quasi solstitialis herba paulisper fui", Plauti Pseudolus, Acts 1. Sc. 1. v. 36.

My heart is smitten, and withered like grass; so that I forget {d} to eat my bread.

(d) My sorrows were so great that I did not eat.

EXEGETICAL (ORIGINAL LANGUAGES)
4. My heart is smitten like grass, and withered;

Yea, I forget to eat my bread.

His heart, the centre of vital force and vigour, is dried up like a plant struck by the fierce heat of the sun and withered (Psalm 121:6; Hosea 9:16). Sorrow and sickness have deprived him of all appetite for food. Cp. 1 Samuel 1:7-8; Job 33:20.Verse 4. - My heart is smitten. As with a stroke from the sun (see Psalm 121:6; Hosea 9:16). And withered like grass. As grass upon the house tops (Psalm 129:6), or, indeed, in any exposed place under an Eastern sun. So that I forget to eat my bread; literally, for I forget, etc. The fact is adduced as a proof of the heart's condition (comp. Job 33:20; 1 Samuel 1:7; 1 Samuel 20:34, etc.). This is the "prince's Psalm,"

(Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it became a proverb in the country, when an official had done anything wrong: He will certainty soon receive the prince's Psalm to read.)

or as it is inscribed in Luther's version, "David's mirror of a monarch." Can there be any more appropriate motto for it than what is said of Jahve's government in Psalm 99:4? In respect of this passage of Psalm 99:1-9, to which Psalm 100:1-5 is the finale, Psalm 101:1-8 seems to be appended as an echo out of the heart of David. The appropriateness of the words לדוד מזמור (the position of the words is as in Psalm 24:1-10; 40; 109:1-110:7; 139) is corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: "How shall the Ark of Jahve come to me (the unholy one)?" 2 Samuel 6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (2 Samuel 6:11.), he longingly sighs: "When wilt Thou come to me?!" This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes "the city of Jahve," Psalm 101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself.

The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the harp. חסד is condescension which flows from the principle of free love, and משׁפּט legality which binds itself impartially and uncapriciously to the rule (norm) of that which is right and good. They are two modes of conduct, mutually tempering each other, which God requires of every man (Micah 6:8, cf. Matthew 23:23 : τὴν κρίσιν καὶ τὸν ἔλεον), and more especially of a king. Further, he has resolved to give heed, thoughtfully and with an endeavour to pursue it (השׂכּיל בּ as in Daniel 9:13), unto the way of that which is perfect, i.e., blameless. What is further said might now be rendered as a relative clause: when Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if this had been the meaning, בּדבר would have been said instead of בּדרך (Exodus 18:16, Exodus 18:19; 2 Samuel 19:12 [11]); for, according to both its parts, the expression דוך תמים is an ethical notion, and is therefore not used in a different sense from that in Psalm 101:6. Moreover, the relative use of the interrogative מתי in Hebrew cannot be supported, with the exception, perhaps, of Proverbs 23:35. Athanasius correctly interprets: ποθῶ σου τὴν παρουσίαν, ὦ δέσποτα, ἱμείρομαί σου τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. It is a question of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and will then, behave himself as he further sets forth in the vows he makes. He pledges himself to walk within his house, i.e., his palace, in the innocence or simplicity of his heart (Psalm 78:72; Proverbs 20:7), without allowing himself to be led away from this frame of mind which has become his through grace. He will not set before his eyes, viz., as a proposition or purpose (Deuteronomy 15:9; Exodus 10:10; 1 Samuel 29:10, lxx), any morally worthless or vile matter whatsoever (Psalm 41:8, cf. concerning בליּעל, Psalm 18:5). The commission of excesses he hates: עשׂה is infin. constr. instead of עשׂות as in Genesis 31:28; Genesis 50:20; Proverbs 21:3, cf. ראה Genesis 48:11, שׁתו Proverbs 31:4. סטים (like שׂטים in Hosea 5:2), as the object of עשׂה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psalm 40:5), but material signification: (facta) declinantia (like זדים, Psalm 19:13, insolentia; הבלים, Zechariah 11:7, vincientia); all temptations and incitements of this sort he shakes off from himself, so that nothing of the kind cleaves to him. The confessions in Psalm 101:4 refer to his own inward nature: לב עקּשׁ (not עקּשׁ־לב, Proverbs 17:20), a false heart that is not faithful in its intentions either to God or to men, shall remain far from him; wickedness (רע as in Psalm 36:5) he does not wish to know, i.e., does not wish to foster and nurture within him. Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the wiliness of which David himself had had abundant experience in his relation to Saul, that it will rather call forth his anger upon him (Proverbs 30:10). Instead of the regularly pointed מלושׁני the Ker reads מלשׁני, melŏshnı̂, a Poel (לשׁן linguâ petere, like עין oculo petere, elsewhere הלשׁין, Proverbs 30:10) with ŏ instead of ō (vid., on Psalm 109:10; Psalm 62:4) and with Chirek compaginis (vid., on Psalm 113:1-9). The "lofty of eyes," i.e., supercilious, haughty, and the "broad of heart," i.e., boastful, puffed up, self-conceited (Proverbs 28:25, cf. Psalm 21:4), him he cannot endure (אוּכל, properly fut. Hoph., I am incapable of, viz., לשׂאת, which is to be supplied as in Isaiah 1:13, after Proverbs 30:21; Jeremiah 44:22).

(Note: In both instances the Masora writes אותו (plene), but the Talmud, B. Erachin 15b, had אתו before it when it says: "Of the slanderer God says: I and he cannot dwell together in the world, I cannot bear it any longer with him (אתּו).")

On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve him (שׁרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance (יכּון is more than equivalent to נכון) before (under) his eyes. Every morning (לבּקרים as in Psalm 73:14; Isaiah 33:2; Lamentations 3:23, and לבקרים, Job 7:18), when Jahve shall have taken up His abode in Jerusalem, will he destroy all evil-doers (רשׁעי as in Psalm 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.

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