The LORD executes righteousness and judgment for all that are oppressed.
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EXPOSITORY (ENGLISH BIBLE)Oppressed.—From individual the poet passes to national mercies, and goes back to the memorable manifestations of Divine favour vouchsafed to Moses.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.
For all that are oppressed - By harsh laws; by unjust governments; by slavery; by unrighteous decisions in courts; by the pride and power of wicked people. Compare the notes at Isaiah 1:17, notes at Isaiah 1:23-27.
7 He made known his ways unto Moses, his acts unto the children of Israel.
8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy.
9 He will not always chide; neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12 As far as the east is from the west, so far hath he removed our transgressions from us.
13 Like as a father pitieth his children, so the Lord pitieth them that fear him.
14 For he knoweth our frame; he remembereth that we are dust.
15 As for man, his days are as grass: as a flower of the field, so he flourisheth.
16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;
18 To such as keep his covenant, and to those that remember his commandments to do them.
19 The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.
continued...Psalm 10:18 and all those who are oppressed by the devil, buffeted by Satan, and bore down with his temptations; the Lord rebukes him in his own time, and delivers his people out of his hands; which is matter of praise and thankfulness: the psalmist, in this verse and the following, passes to the consideration of the good things God did for others, in order to keep up a warm sense of divine goodness upon his heart. The LORD executeth righteousness and judgment for all that are oppressed.
EXEGETICAL (ORIGINAL LANGUAGES)6. Jehovah executeth righteous acts,
And judgements for all that are oppressed.
Cp. Psalm 146:7; Jdg 5:11. This general truth has been verified afresh in the deliverance from Babylon.
6–10. Jehovah’s gracious dealings with men illustrated from the experience of Israel.Verse 6. - The Lord executeth righteousness and judgment; literally, righteousnesses and judgments; i.e. "acts of righteousness and acts of judgment." For all that are oppressed. The care of God for the "oppressed" is a marked feature of Holy Scripture (see Exodus 2:23-25; Exodus 3:9; Judges 2:18; Judges 6:9; Job 35:9-14; Psalm 9:9; Psalm 10:18; 79:21; 146:7; Isaiah 1:17, etc.). Psalm 110:7) - not "by means of the way" (ב as in Psalm 105:18), in connection with which one would expect of find some attributive minuter definition of the way - God hath bowed down his strength (cf. Deuteronomy 8:2); it was therefore a troublous, toilsome way which he has been led, together with his people. He has shortened his days, so that he only drags on wearily, and has only a short distance still before him before he is entirely overcome. The Chethb כחו (lxx ἰσχύος αὐτοῦ) may be understood of God's irresistible might, as in Job 23:6; Job 30:18, but in connection with it the designation of the object is felt to be wanting. The introductory אמר (cf. Job 10:2), which announces a definite moulding of the utterance, serves to give prominence to the petition that follows. In the expression אל־תּעלני life is conceived of as a line the length of which accords with nature; to die before one's time is a being taken up out of this course, so that the second half of the line is not lived through (Psalm 55:24, Isaiah 38:10). The prayer not to sweep him away before his time, the poet supports not by the eternity of God in itself, but by the work of the rejuvenation of the world and of the restoration of Israel that is to be looked for, which He can and will bring to an accomplishment, because He is the ever-living One. The longing to see this new time is the final ground of the poet's prayer for the prolonging of his life. The confession of God the Creator in Psalm 102:26 reminds one in its form of Isaiah 48:13, cf. Psalm 44:24. המּה in Psalm 102:27 refers to the two great divisions of the universe. The fact that God will create heaven and earth anew is a revelation that is indicated even in Isaiah 34:4, but is first of all expressed more fully and in many ways in the second part of the Book of Isaiah, viz., Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22. It is clear from the agreement in the figure of the garment (Isaiah 51:6, cf. Psalm 50:9) and in the expression (עמד, perstare, as in Isaiah 66:22) that the poet has gained this knowledge from the prophet. The expressive אתּה הוּא, Thou art He, i.e., unalterably the same One, is also taken from the mouth of the prophet, Isaiah 41:4; Isaiah 43:10; Isaiah 46:4; Isaiah 48:12; הוּא is a predicate, and denotes the identity (sameness) of Jahve (Hofmann, Schriftbeweis, i. 63). In v. 29 also, in which the prayer for a lengthening of life tapers off to a point, we hear Isaiah 65:2; Isaiah 66:22 re-echoed. And from the fact that in the mind of the poet as of the prophet the post-exilic Jerusalem and the final new Jerusalem upon the new earth under a new heaven blend together, it is evident that not merely in the time of Hezekiah or of Manasseh (assuming that Isaiah 40:1 are by the old Isaiah), but also even in the second half of the Exile, such a perspectively foreshortened view was possible. When, moreover, the writer of the Epistle to the Hebrews at once refers Psalm 102:26-28 to Christ, this is justified by the fact that the God whom the poet confesses as the unchangeable One is Jahve who is to come.
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