(3) Forgiveth.--The first "benefit" to one who aims at the higher life is the knowledge of the Divine readiness to forgive and renew, and this, as Augustine remarks, implies a quick moral sense: "God's benefits will not be before our eyes unless our sins are also before our eyes."

Diseases.--Here chiefly in a moral sense, as the parallelism "iniquity" shows, even if the next verse, taken literally, implies an allusion to physical suffering as well.

Verse 3. - Who forgiveth all thine iniquities. This is the first and greatest of "benefits," and is therefore placed first, as that for which we ought, above all else, to bless God. God's forgiveness of sin is a frequent topic with the psalmists (see Psalm 25:11, 18; Psalm 32:1; Psalm 51:9; Psalm 85:2; Psalm 86:5, etc.). Who healeth all thy diseases. This is best understood literally - not as mere "parallelism." Among the greatest blessings which we receive of God is recovery from sickness.

103:1-5 By the pardon of sin, that is taken away which kept good things from us, and we are restored to the favor of God, who bestows good things on us. Think of the provocation; it was sin, and yet pardoned: how many the provocations, yet all pardoned! God is still forgiving, as we are still sinning and repenting. The body finds the melancholy consequences of Adam's offence, it is subject to many infirmities, and the soul also. Christ alone forgives all our sins; it is he alone who heals all our infirmities. And the person who finds his sin cured, has a well-grounded assurance that it is forgiven. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, they may then be said to return to the days of their youth, Job 33:25.Who forgiveth all thine iniquities,.... The psalmist explains here what he means by benefits, and gives a particular enumeration of them; and begins with the blessing of pardon, which is a special and peculiar benefit; it is according to the riches of divine grace, and the multitude of tender mercies; without which all outward blessings signify nothing; and, without a sense of this, a man is not in a suitable and proper frame to bless the Lord; and this being the first benefit a soul sensible of sin, its guilt and is concerned for, and seeks after; so enjoying it, it is the first he is thankful for: this is rightly ascribed to God; for none can forgive sins but he; and what he forgives are not mere infirmities, peccadillos, the lesser sins of life; but "iniquities", grosser sins, unrighteousnesses, impieties, the most enormous crimes, sins of a crimson and scarlet die; yea, "all" of them, though they are many, more than the hairs of a man's head; he abundantly pardons, multiplies pardons, as sins are multiplied, and leaves none unforgiven; original sin, actual sins, sins of heart, lip, and life, of omission and commission, all are forgiven for Christ's sake: and the special mercy is when a man has an application of this to himself, and can say to his soul, as David to his, God has forgiven "thine" iniquities; for though it may be observed with pleasure, and it is an encouragement to hope in the Lord, that he is a forgiving God, and has forgiven others, yet what would this avail a man, if his sins should not be forgiven? the sweetness of the blessing lies in its being brought home to a man's own soul: and it may be further observed, that this is a continued act; it is not said who has forgiven, and will forgive, though both are true; but "forgiveth", continues to forgive; for as there is a continual virtue in the sacrifice of the Lamb of God to take away the sin of the world, and in his blood to cleanse from all sin, so there is a continual flow of pardoning grace in the heart of God, which is afresh applied to the consciences of his people by his Spirit; and this is a blessing to be thankful for:

who healeth all thy diseases; not bodily ones, though the Lord is the physician of the bodies as well as of the souls of men, and sometimes heals the diseases of soul and body at once, as in the case of the paralytic man in the Gospel; but spiritual diseases, or soul maladies, are here meant; the same with "iniquities" in the preceding clause: sin is a natural, hereditary, epidemical, nauseous, and mortal disease; and there are many of them, a complication of them, in men, which God only can cure; and he heals them by his word, by means of his Gospel, preaching peace, pardon, and righteousness by Christ; by the blood, wounds, and stripes of his Son; by the application of pardoning grace and mercy; for healing diseases, and forgiving iniquities, are one and the same thing; see Isaiah 33:24, and this the Lord does freely, fully, and infallibly, and for which thanks are due unto him; and it would be very ungrateful, and justly resented, should they not be returned to him; see Luke 17:15.