Psalm 103:10
He has not dealt with us after our sins; nor rewarded us according to our iniquities.
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EXPOSITORY (ENGLISH BIBLE)
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 hath not dealt with us after our sins - All may say this, and this "is" a ground of thanksgiving and praise. It is a matter for which we should render unceasing praise that God has not done to us as our sins deserved. Who of us can fail to stand in awe and to tremble when we think what God "might" have justly done to us; what sufferings he "might" have brought upon us, which would have been no more than we have deserved; what pain of body, what distress of mind, what anguish of bereavement - what sorrow, danger, sickness, losses - we "might" have suffered before the point would be reached at which it could be said that we were suffering more than a holy and just God might properly inflict on us.

Nor rewarded us according to our iniquities - That is, he has not inflicted suffering on us that could be regarded in any proper sense as a just retribution for what we have done; or, so that it could properly be said that the one fairly "measured" the other.

8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Ex 34:6).

keep (anger)—in Le 19:18, bear a grudge (Jer 3:5, 12).

He hath punished us less than our iniquities have deserved, as was confessed, Ezra 9:13. He hath not dealt with us after our sins,.... God deals with his people, and deals with them roundly, for their sins, reproving them by his Spirit, and by his ministers, and by his chastising rod; but not after or according to them, or as they deserve; in this David acknowledges himself and other saints, with whom he joins, to be sinners, to have been guilty of sins, as none live without them; and that God had taken notice of them, and chastised them for them; but in great moderation, and not according to the due demerit of them:

nor rewarded us according to our iniquities; had he, if every transgression had received its just recompence of reward, they must have been sent to hell; the lake burning with fire and brimstone must have been their portion; the wages of sin is eternal death: the reason why God deals not with nor rewards his people according to the due desert of their sins is because Christ has bore them, and the chastisement of them, and made satisfaction to divine justice for them; see Ezra 9:13.

He hath not {g} dealt with us after our sins; nor rewarded us according to our iniquities.

(g) Who have proved by continual experience that his mercy has always prevailed against our offences.

EXEGETICAL (ORIGINAL LANGUAGES)
10. God has punished Israel less than their iniquities deserved. Cp. Ezra 9:13.Verse 10. - He hath not dealt with us after our sins; nor rewarded us (rather, requited us) according to our iniquities. God never punishes men so much as they deserve to be punished; "in his wrath he" always "thinketh upon mercy." 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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