Psalm 103:6
The LORD executeth righteousness and judgment for all that are oppressed.
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EXPOSITORY (ENGLISH BIBLE)
(6) 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.

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.The Lord executeth righteousness and judgment - That is, "justice." He sees that justice is done to the oppressed. He is on their side. His law, his commands, his judicial decisions, his providential interpositions, are in their favor. This does not mean that it will he done at once; or that there will never be any delay; or that they may not suffer even for a long time - for this occurs in fact; but the meaning is, that God has their true interest at heart; that at proper times, and whenever and whereever there are any dealings of his in the case, his acts are in favor of those that are oppressed; and that there will be sooner or later such interpositions in their behalf as shall entirely vindicate their cause.

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.

6. Literally, "righteousness and judgments," denoting various acts of God's government.6 The Lord executeth righteousness and judgment for all that are oppressed.

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...

Which being a singular perfection, and that wherein most of the princes of the world were and are defective, is justly celebrated in God.

The Lord executeth righteousness and judgment for all that are oppressed. Not only for the Israelites oppressed by the Egyptians, though the psalmist might have them in his view, by what follows; for whom the Lord did justice, by delivering them out of the hands of their oppressors, and by punishing Pharaoh and his people, and bringing down judgments upon them, both in Egypt and at the Red sea; but for all other oppressed ones in common, the poor, the widow, and the fatherless, who are often oppressed by the rich and mighty; the Lord judges their cause, and does them right, and frees them from their oppression; and so all good men who are oppressed by tyrannical princes and cruel persecutors, and all such whom the man of the earth, the man of sin, antichrist, oppresses, 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 103:6His range of vision being widened from himself, the poet now in Psalm 103:6 describes God's gracious and fatherly conduct towards sinful and perishing men, and that as it shines forth from the history of Israel and is known and recognised in the light of revelation. What Psalm 103:6 says is a common-place drawn from the history of Israel. משׁפּטים is an accusative governed by the עשׂה that is to be borrowed out of עשׂה (so Baer after the Masora). And because Psalm 103:6 is the result of an historical retrospect and survey, יודיע in Psalm 103:7 can affirm that which happened in the past (cf. Psalm 96:6.); for the supposition of Hengstenberg and Hitzig, that Moses here represents Israel like Jacob, Isaac, and Joseph in other instances, is without example in the whole Israelitish literature. It becomes clear from Psalm 103:8 in what sense the making of His ways known is meant. The poet has in his mind Moses' prayer: "make known to me now Thy way" (Exodus 33:13), which Jahve fulfilled by passing by him as he stood in the cleft of the rock and making Himself visible to him as he looked after Him, amidst the proclamation of His attributes. The ways of Jahve are therefore in this passage not those in which men are to walk in accordance with His precepts (Psalm 25:4), but those which He Himself follows in the course of His redemptive history (Psalm 67:3). The confession drawn from Exodus 34:6. is become a formula of the Israelitish faith (Psalm 86:15; Psalm 145:8; Joel 2:13; Nehemiah 9:17, and frequently). In Psalm 103:9. the fourth attribute (ורב־חסד) is made the object of further praise. He is not only long (ארך from ארך, like כּבד from כּבד) in anger, i.e., waiting a long time before He lets His anger loose, but when He contends, i.e., interposes judicially, this too is not carried to the full extent (Psalm 78:38), He is not angry for ever (נטר, to keep, viz., anger, Amos 1:11; cf. the parallels, both as to matter and words, Jeremiah 3:5; Isaiah 57:16). The procedure of His righteousness is regulated not according to our sins, but according to His purpose of mercy. The prefects in Psalm 103:10 state that which God has constantly not done, and the futures in Psalm 103:9 what He continually will not do.
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