Text -- Psalms 106:1-41 (NET)

Psalm 106

106:1 Praise the Lord! Give thanks to the Lord, for he is good, and his loyal love endures! 106:2 Who can adequately recount the Lord’s mighty acts, or relate all his praiseworthy deeds? 106:3 How blessed are those who promote justice, and do what is right all the time! 106:4 Remember me, O Lord, when you show favor to your people! Pay attention to me, when you deliver, 106:5 so I may see the prosperity of your chosen ones, rejoice along with your nation, and boast along with the people who belong to you. 106:6 We have sinned like our ancestors; we have done wrong, we have done evil. 106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds, they failed to remember your many acts of loyal love, and they rebelled at the sea, by the Red Sea. 106:8 Yet he delivered them for the sake of his reputation, that he might reveal his power. 106:9 He shouted at the Red Sea and it dried up; he led them through the deep water as if it were a desert. 106:10 He delivered them from the power of the one who hated them, and rescued them from the power of the enemy. 106:11 The water covered their enemies; not even one of them survived. 106:12 They believed his promises; they sang praises to him. 106:13 They quickly forgot what he had done; they did not wait for his instructions. 106:14 In the wilderness they had an insatiable craving for meat; they challenged God in the desert. 106:15 He granted their request, then struck them with a disease. 106:16 In the camp they resented Moses, and Aaron, the Lord’s holy priest. 106:17 The earth opened up and swallowed Dathan; it engulfed the group led by Abiram. 106:18 Fire burned their group; the flames scorched the wicked. 106:19 They made an image of a calf at Horeb, and worshiped a metal idol. 106:20 They traded their majestic God for the image of an ox that eats grass. 106:21 They rejected the God who delivered them, the one who performed great deeds in Egypt, 106:22 amazing feats in the land of Ham, mighty acts by the Red Sea. 106:23 He threatened to destroy them, but Moses, his chosen one, interceded with him and turned back his destructive anger. 106:24 They rejected the fruitful land; they did not believe his promise. 106:25 They grumbled in their tents; they did not obey the Lord. 106:26 So he made a solemn vow that he would make them die in the desert, 106:27 make their descendants die among the nations, and scatter them among foreign lands. 106:28 They worshiped Baal of Peor, and ate sacrifices offered to the dead. 106:29 They made the Lord angry by their actions, and a plague broke out among them. 106:30 Phinehas took a stand and intervened, and the plague subsided. 106:31 This brought him a reward, an eternal gift. 106:32 They made him angry by the waters of Meribah, and Moses suffered because of them, 106:33 for they aroused his temper, and he spoke rashly. 106:34 They did not destroy the nations, as the Lord had commanded them to do. 106:35 They mixed in with the nations and learned their ways. 106:36 They worshiped their idols, which became a snare to them. 106:37 They sacrificed their sons and daughters to demons. 106:38 They shed innocent blood– the blood of their sons and daughters, whom they sacrificed to the idols of Canaan. The land was polluted by bloodshed. 106:39 They were defiled by their deeds, and unfaithful in their actions. 106:40 So the Lord was angry with his people and despised the people who belong to him. 106:41 He handed them over to the nations, and those who hated them ruled over them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 106:4

He speaks here in the name, and on the behalf of the whole nation.

Wesley: Psa 106:4

With those favours which thou dost usually and peculiarly give to thy people.

Wesley: Psa 106:5

Enjoy.

Wesley: Psa 106:5

Of thy chosen people; such as are Israelites indeed.

Wesley: Psa 106:5

Such joy as thou hast formerly afforded unto thy beloved nation.

Wesley: Psa 106:5

That we may have occasion to glory in God's goodness towards us.

Wesley: Psa 106:5

In the congregation of thy people.

Wesley: Psa 106:6

As our fathers did.

Wesley: Psa 106:7

When those wonders were but newly done, and fresh in memory.

Wesley: Psa 106:8

That he may vindicate his name from the blasphemous reproaches, which would have been cast upon it, if they had been destroyed.

Wesley: Psa 106:9

As securely as if they had walked upon the dry land.

Wesley: Psa 106:13

Even within three days, Exo 15:22-23.

Wesley: Psa 106:13

They did not wait patiently upon God for supplies, in such manner and time as he thought fit.

Wesley: Psa 106:14

For flesh.

Wesley: Psa 106:15

Into their bodies. So their inordinate desire of pampering their bodies, was the occasion of destroying them.

Wesley: Psa 106:16

So called, because he was consecrated by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev 21:6-8. Hereby he intimates, that their envy and rebellion was not only against Aaron, but against God himself.

Wesley: Psa 106:19

When they were but just brought out of Egypt by such wonders, and had seen the plagues of God upon the Egyptian idolaters, and when the law of God was but newly delivered to them in such a tremendous manner.

Wesley: Psa 106:20

God, who was indeed their glory.

Wesley: Psa 106:20

Into the golden image of an ox or calf, which is so far from feeding his people, as the true God did the Israelites, that he must be fed by them.

Wesley: Psa 106:23

God had made a wall about them; but they had made a breach in it by their sins, at which the Lord, who was now justly become their enemy, might enter to destroy them; which he had certainly done, if Moses by his prevailing intercession had not hindered him.

Wesley: Psa 106:24

Preferring Egypt, and their former bondage, before it, Num 14:3-4.

Wesley: Psa 106:25

To God's command, that they should boldly enter into it.

Wesley: Psa 106:26

He sware. Of this dreadful and irrevocable oath of God, see Num 14:11-12.

Wesley: Psa 106:27

He sware also (tho' not at the same time) that he would punish their sins, not only in their persons, but in their posterity.

Wesley: Psa 106:28

They had communion with him, as God's people have with God in acts of his worship.

Wesley: Psa 106:31

It was accepted and rewarded of God as an act of justice and piety.

Wesley: Psa 106:37

They did not worship God as they pretended, but devils in their idols; for those spirits, which were supposed by the Heathen idolaters to inhabit in their images, were not good spirits, but evil spirits, or devils.

JFB: Psa 106:1

This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psa 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psa. 106:1-48)

JFB: Psa 106:1

(See on Psa 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1Ch 16:34-36 is the source from which the beginning and end of this Psalm are derived.

JFB: Psa 106:2

His acts exceed our comprehension, as His praise our powers of expression (Rom 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Psa 40:5; Psa 71:15).

JFB: Psa 106:3

The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Psa 105:45).

JFB: Psa 106:4-5

In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Psa 106:6).

JFB: Psa 106:4-5

(Compare Psa 8:4).

JFB: Psa 106:5

Participate in it (Psa 37:13).

JFB: Psa 106:5

Namely, Israel, God's elect (Isa 43:20; Isa 45:4). As God seems to have forgotten them, they pray that He would "remember" them with the favor which belongs to His own people, and which once they had enjoyed.

JFB: Psa 106:5

(Deu 9:29; Deu 32:9).

JFB: Psa 106:6

Compare 1Ki 8:47; Dan 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.

JFB: Psa 106:6

Like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Psa 1:1).

JFB: Psa 106:6

We and they together forming one mass of corruption.

JFB: Psa 106:7-12

Special confession. Their rebellion at the sea (Exo 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.

JFB: Psa 106:7-12

The very words in which Moses' song celebrated the scene of Israel's deliverance (Exo 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!

JFB: Psa 106:8

(Eze 20:14).

JFB: Psa 106:9

(Psa 104:7).

JFB: Psa 106:9

(Isa 63:11-14).

JFB: Psa 106:12

This is said not to praise the Israelites, but God, who constrained even so unbelieving a people momentarily to "believe" while in immediate view of His wonders, a faith which they immediately afterwards lost (Psa 106:13; Exo 14:31; Exo 15:1).

JFB: Psa 106:13-15

The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Num 11:18).

JFB: Psa 106:13-15

Literally, "They hasted, they forgat" (compare Exo 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.

JFB: Psa 106:13-15

(Deu 11:3-4; Dan 9:14).

JFB: Psa 106:13-15

They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.

JFB: Psa 106:14

Literally, "lusted a lust" (quoted from Num 11:4, Margin). Previously, there had been impatience as to necessaries of life; here it is lusting (Psa 78:18).

JFB: Psa 106:15

Rather, "and sent," that is, and thus, even in doing so, the punishment was inflicted at the very time their request was granted. So Psa 78:30, "While their meat was yet in their mouths, the wrath of God came upon them."

JFB: Psa 106:15

The animal soul, which craves for food (Num 11:6; Psa 107:18). This soul got its wish, and with it and in it its own punishment. The place was therefore called Kibroth-hattaavah, "the graves of lust" [Num 11:34], because there they buried the people who had lusted. Animal desires when gratified mostly give only a hungry craving for more (Jer 2:13).

JFB: Psa 106:16-18

All the congregation took part with Dathan, Korah, &c., and their accomplices (Num 16:41).

JFB: Psa 106:16-18

Literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (Deu 11:6; Num 26:10); these were swallowed up by the earth.

JFB: Psa 106:17

"closed upon them" (Num 16:33). (2) Of the Levitical rebels, with Korah at their head (Num 16:35; Num 26:10); these had sinned by fire, and were punished by fire, as Aaron's (being high priest) sons had been (Lev 10:2; Num. 16:1-35).

JFB: Psa 106:19-23

From indirect setting God at naught, they pass to direct.

JFB: Psa 106:19-23

Though prohibited in Exo 20:4-5 to make a likeness, even of the true God.

JFB: Psa 106:19-23

Called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai (Exo 32:1-6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (Deu 4:15-17), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.

JFB: Psa 106:23

Namely, to Moses (Deu 9:13). With God, saying is as certain as doing; but His purpose, while full of wrath against sin, takes into account the mediation of Him of whom Moses was the type (Exo 32:11-14; Deu 9:18-19).

JFB: Psa 106:23

That is, to be His servant (compare Psa 105:26).

JFB: Psa 106:23

As a warrior covers with his body the broken part of a wall or fortress besieged, a perilous place (Eze 13:5; Eze 22:30).

JFB: Psa 106:23

Or, "prevent"

JFB: Psa 106:23

(Num 25:11; Psa 78:38).

JFB: Psa 106:24-27

The sin of refusing to invade Canaan, "the pleasant land" (Jer 3:19; Eze 20:6; Dan 8:9), "the land of beauty," was punished by the destruction of that generation (Num 14:28), and the threat of dispersion (Deu 4:25; Deu 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.

JFB: Psa 106:24-27

(Num 14:31).

JFB: Psa 106:24-27

By which He promised He would give them the land; but rather the word of the faithless spies (compare Psa 78:22).

JFB: Psa 106:26

Or, "swore," the usual form of swearing (compare Num 14:30, Margin).

JFB: Psa 106:27

Literally, "To make them fall"; alluding to the words (Num 14:39).

JFB: Psa 106:27

The "wilderness" was not more destructive to the fathers (Psa 106:26) than residence among the heathen ("nations") shall be to the children. Lev 26:33, Lev 26:38 is here, before the Psalmist's mind, the determination against the "seed" when rebellious, being not expressed in Num 14:31-33, but implied in the determination against the fathers.

JFB: Psa 106:28-30

That is, of lifeless idols, contrasted with "the living God" (Jer 10:3-10; compare Psa 115:4-7; 1Co 12:2). On the words,

JFB: Psa 106:28-30

See Num 25:2-3, Num 25:5.

JFB: Psa 106:28-30

That is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (Num 23:28). The name never occurs except in connection with that locality and that circumstance.

JFB: Psa 106:29

Excited grief and indignation (Psa 6:7; Psa 78:58).

JFB: Psa 106:30

As Aaron "stood between the living and the dead, and the plague was stayed" (Num 16:48).

JFB: Psa 106:30

Literally, "judged," including sentence and act.

JFB: Psa 106:31

"a just and rewardable action."

JFB: Psa 106:31

Or, "unto," to the procuring of righteousness, as in Rom 4:2; Rom 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Num 25:13; 1Ch 6:4, &c.).

JFB: Psa 106:32-33

(Compare Num 20:3-12; Deu 1:37; Deu 3:26).

JFB: Psa 106:32-33

Literally, "was bad for"

JFB: Psa 106:32-33

His conduct, though under great provocation, was punished by exclusion from Canaan.

JFB: Psa 106:34-39

They not only failed to expel the heathen, as God

JFB: Psa 106:34-39

(Exo 23:32-33), literally, "said (they should)," but conformed to their idolatries [Psa 106:36], and thus became spiritual adulterers (Psa 73:27).

JFB: Psa 106:37

Septuagint, "demons" (compare 1Co 10:20), or "evil spirits."

JFB: Psa 106:38

Literally, "blood," or "murder" (Psa 5:6; Psa 26:9).

JFB: Psa 106:40-43

Those nations first seduced and then oppressed them (compare Jdg 1:34; Jdg 2:14; Jdg 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (Lev 26:39).

Clarke: Psa 106:1

Praise ye the Lord - This, which is a sort of title, is wanting in several MSS., and in the Syriac Version

Clarke: Psa 106:1

O give thanks unto the Lord; for he is good - Ye who live by his bounty should praise his mercy. God is the good Being, and of all kinds of good he is the Author and Dispenser. That the term God among our Anglo-Saxon ancestors, expressed both the Supreme Being and good or goodness, is evident from the Anglo-Saxon version of this clause: "Confess Lord for that God, (or good), for that on world mildheartness his."Which the old Psalter thus translates and paraphrases: -

Trans. Schifes to Lorde for he is gude; for in worlde the mercy of him.

Par - Schryfes synes, and louyngs to God. for he is gude of kynde, that nane do bot aske his mercy; for it lastes to the worlds ende in wriches whame it comfortes and delyvers: and the blysfulhede that is gyfen thrugh mercy is endles. That is: -

Confess your sins, and give praise to God, for he is good in his nature to all that ask his mercy; for it lasts to the world’ s end in comforting and delivering the wretched: and the blessedness that is given through mercy is endless.

Clarke: Psa 106:2

Who can utter the mighty acts of the Lord? - His acts are all acts of might; and particularly those in behalf of his followers.

Clarke: Psa 106:3

Blessed are they that keep judgment, and he that doeth righteousness at all times - How near do the Anglo-Saxon, the ancient Scottish Version, and the present translation, approach to each other

Anglo-Saxon

"Blessed they that holdeth doom, and doth righteousness in ilkere tide.

Anglo-Scottish

Blisful tha that kepes dome, and duse rightwisnes in ilk tyme

Those are truly blessed, or happy, whose hearts are devoted to God, and who live in the habit of obedience. Those, the general tenor of whose life is not conformed to the will of God, have no true happiness.

Clarke: Psa 106:4

Remember me - This and the following clauses are read in the plural by several MSS.: Remember Us - that We may rejoice, - that We may glory, etc.: and thus all the Versions except the Chaldee; and this is more agreeable to the context.

Clarke: Psa 106:5

That I may see the good of thy chosen - That I may enjoy the good, for so the word see is understood among the Hebrews. "Blessed are the pure in heart for they shall see God,"- they shall enjoy him, possess his favor, and be made like unto him.

Clarke: Psa 106:6

We have sinned - Here the confession begins; what preceded was only the introduction to what follows: Our forefathers sinned, and suffered; we, like them, have sinned, and do suffer.

Clarke: Psa 106:7

Our fathers understood not - They did not regard the operation of God’ s hands; and therefore they understood neither his designs nor their own interest

Clarke: Psa 106:7

At the sea, even at the Red Sea - Some of the rabbins suppose that the repetition of the words point out two faults of the Israelites at the Red Sea

1.    They murmured against Moses for bringing them out of Egypt, when they saw the sea before them, and Pharaoh behind them

2.    When the waters were divided, they were afraid to enter in, lest they should stick in the mud which appeared at the bottom

The word seems to be added by way of explanation, and perhaps may refer to the above: they provoked על ים al yam , "At the sea;" בים סוף beyam suph , "In the sea Suph,"or Red Sea. They provoked him at it and in it.

Clarke: Psa 106:8

He saved them for his name’ s sake - למען שמו lemaan shemo , "on account of his name;"to manifest his own power, goodness, and perfections. There was nothing which he could draw from them as a reason why he should save them; therefore he drew the reason from himself. There is a singular gloss in the old Psalter on this verse: "Whan thai cam oute of Egypt to the rede Se, whare thai were closed on a syde with a hylle that na man mygt passe: on another side was the rede See: behynde tham was men of Egypt foluand; and for this thai began to gruch, forgetand Gods mygt: bot than he safed tham, depertand the Se in twelfe, to ilk kynde of Isrel a passage."It seems as if this author thought there were twelve passages made through the Red Sea, that each tribe should have a passage to itself.

Clarke: Psa 106:9

He rebuked the Red Sea - In the descriptions of the psalmist every thing has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion.

Clarke: Psa 106:10

The hand of him that hated them - Pharaoh.

Clarke: Psa 106:12

Then believed they - Just while the miracle was before their eyes.

Clarke: Psa 106:13

They soon forgat his works - Three days afterwards, at the waters of Marah, Exo 15:24

Clarke: Psa 106:13

They waited not for his counsel - They were impatient, and would not wait till God should in his own way fulfll his own designs.

Clarke: Psa 106:15

Sent leanness - They despised the manna, and called it light, that is, innutritive, bread. God gave flesh as they desired, but gave no blessing with it; and in consequence they did not fatten, but grew lean upon it. Their souls also suffered want.

Clarke: Psa 106:16

They envied Moses - A reference to the case of Korah and his company

Clarke: Psa 106:16

Aaron the saint - The anointed, the high priest of the Lord.

Clarke: Psa 106:20

Thus they changed their glory - That is, their God, who was their glory; and they worshipped an ox in his stead. See the use St Paul makes of this, Rom 1:23 (note); see also the note there. The incorruptible God was thus served by all the heathen world.

Clarke: Psa 106:22

Wondrous works in the land of Ham - The plagues inflicted on the Egyptians. Egypt is called the Land of Ham or Cham, because it was peopled by Misraim the son of Cham.

Clarke: Psa 106:23

Moses his chosen - Or elect; (Vulgate, electus ejus ; Septuagint, ὁ εκλεκτος αυτου ); the person that he had appointed for this work. It would be very difficult to show that this word in any part of the Old Testament refers to the eternal state of any man, much less to the doctrine of unconditional election and reprobation.

Clarke: Psa 106:28

They joined themselves also unto Baalpeor - The Vulgate, Septuagint, and others, have Belphegor; the Syriac and Arabic, the idol Phegor, or Phaaur; the ע ain in the word being pronounced as gh

Clarke: Psa 106:28

Ate the sacrifices or the dead - מתים methim , of dead men. Most of the heathen idols were seen, who had been deified after their death; many of whom had been execrated during their life.

Clarke: Psa 106:33

They provoked his spirit - המרו himru , from מרה marah , to rebel: they brought it into a rebellious state; he was soured and irritated, and was off his guard

Clarke: Psa 106:33

So that he spake unadvisedly with his lips - For this sentence we have only these two words in the Hebrew, ויבטא בשפתיו vayebatte bisephathaiv , he stuttered or stammered with his lips, indicating that he was transported with anger. See the notes on Num 20:10-12 (note).

Clarke: Psa 106:36

They served their idols - עצביהם atsabbeyhem , their labors or griefs - idols, so called because of the pains taken in forming them, the labor in worshipping them, and the grief occasioned by the Divine judgments against the people for their idolatry.

Clarke: Psa 106:37

They sacrificed their sons and their daughters unto devils - See 2Ki 16:3; Isa 57:5; Eze 16:20; ezekiel Eze 20:26. That causing their sons and their daughters to pass through the fire to Moloch did not always mean they burnt them to death in the flames, is very probable. But all the heathen had human sacrifices; of this their history is full. Unto devils, לשדים lashshedim , to demons. Devil is never in Scripture used in the plural; there is but One devil, though there are Many demons.

Clarke: Psa 106:39

And went a whoring - By fornication, whoredom, and idolatry, the Scripture often expresses idolatry and idolatrous acts. I have given the reason of this in other places. Besides being false to the true God, to whom they are represented as betrothed and married, (and their acts of idolatry were breaches of this solemn engagement), the worship of idols was frequently accompanied with various acts of impurity

The translation in the Anglo-Saxon is very remarkable: and they fornicated. In Anglo-Saxon, signifies to fire, to ignite; to commit adultery. So is a prostitute, a whore; and is to go a whoring, to fornicate; probably from, or to fire, and to lie, or a glutton, - one who lies with fire, who is ignited by it, who is greedily intent upon the act by which he is inflamed. And do not the words themselves show that in former times whoredom was punished, as it is now, by a disease which produces the sensation of burning in the unhappy prostitutes, whether male or female? And to this meaning the following seems particularly to be applicable.

Clarke: Psa 106:40

Therefore was the wrath of the Lord kindled - God kindled a fire in his judgments for those who by their flagitious conduct had inflamed themselves with their idols, and the impure rites with which they were worshipped.

Calvin: Psa 106:1

1.Praise ye Jehovah This exhortation supplies the want of a title; not that the psalm contains nothing else than thanksgiving and praise to God, but that the people, from the experience of past favors, may obtain the assurance of reconciliation; and thus entertain the hope that God, although at present offended, would soon be pacified towards them. In celebrating the praises of God, therefore, he orders them to call to mind such things as would have a tendency to assuage their grief on account of present ills, and to animate their spirits, and prevent them from sinking into despair. ²⁴¹

Calvin: Psa 106:2

2.Who shall express This verse is susceptible of two interpretations; for if you read it in connection with the one immediately following, the sense will be, that all men are not alike equal to the task of praising God, because the ungodly and the wicked do nothing else than profane his holy name with their unclean lips; as it is said in the fiftieth psalm: “But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?” And hence to this sentence the following clause should have been annexed, in the form of a reply, Blessed are they that keep judgment I am of opinion, however, that the prophet had another design, namely, that there is no man who has ever endeavored to concentrate all his energies, both physical and mental, in the praising of God, but will find himself inadequate for so lofty a subject, the transcendent grandeur of which overpowers all our senses. Not that he exalts the power of God designedly to deter us from celebrating its praises, but rather as the means of stirring us up to do so to the utmost of our power. Is it any reason for ceasing our exertions, that with whatever alacrity we pursue our course, we yet come far short of perfection? But the thing which ought to inspire us with the greatest encouragement is, the knowledge that, though ability may fail us, the praises which from the heart we offer to God are pleasing to him; only let us beware of callousness; for it would certainly be very absurd for those who cannot attain to a tithe of perfection, to make that the occasion of their not reaching to the hundredth part of it.

Calvin: Psa 106:3

3.Blessed are they that keep judgment I make a distinction between this and the preceding verse, and yet so as to preserve the connection between them. For the prophet, having declared the magnitude of God’s power to be such that no tongue could utter all its praises, now says, that the praises of the lip merely are not acceptable to God, but that the concurrence of the heart is indispensable, nay, that even the whole of our deportment must be in unison with this exercise. Now, when he first commands to keep judgment, and then to work righteousness, he gives us a short description of genuine godliness. I have no doubt, that in the former clause he describes the sincere affection of the heart, and that, in the latter, he refers to external works. For we know, there is nothing but the mere shadow of righteousness, unless a man cordially devote himself to the practice of honesty. He requires perseverance, too, that no one may imagine that he has discharged this duty properly, excepting he whose constant and continued aim it is to live righteously and justly. We behold not a few who have only an empty profession; others show some signs of virtue, but do not maintain a consistent course of conduct.

Calvin: Psa 106:4

4.Remember me By these words the prophet declares it to be his chief desire, that God would extend to him that love which he bore towards the Church, that he might thus become a participator of all the blessings which, from the very first, he bestows upon his chosen, and which day by day he continues with them. Nor does he desire this for himself alone, but in name of the Church Catholic, offers up a prayer alike for all, that, by his example, he might stimulate the faithful to present similar petitions.

Remember me, says he, with the good will which thou bearest towards thy people; that is to say, grant to me the same unmerited kindness which thou art pleased to confer upon thy people, that so I may never be cut off from thy Church, but always be included among the number of thy children; for the phrase, good will towards thy people, is to be understood passively of that love which God graciously bears to his elect. It is, however, by a metonymy employed by the prophet to point out the marks of God’s love. For from this gracious source flows that proof which he actually and experimentally gives of his grace. But the prophet, if accounted to belong to the number of the people of God, would consider this to be the summit of true happiness; because, by this means, he would feel that God was reconciled to him, (than which nothing is more desirables) and thus, too, he would experience that he was bountiful. The term, remember, relates to the circumstance of time, as we shall see towards the end of the psalm that it was penned when the people were in a state so sad and calamitous, that the faithful might entertain some secret apprehension that their God had forgotten them. To obviate this is the tendency of the next clause, visit me with thy salvation For God is said to visit those from whom he had apparently withdrawn himself; and their salvation is a demonstration of his good-will towards them. In the next verse he repeats the same sentiment, that I may see the good of thy chosen For he desires to be an associate and participator of the blessings which are constantly realised by the elect of God. The verb to see, is very plainly taken to denote the enjoyment of the blessings, as “to see the kingdom of God,” (Joh 3:3;) and “to see good and life” (1Pe 3:10,) denote the corresponding blessings. Those who expound it, that I may see thee do good to the chosen, are mistaken; because the preceding verse upon which this depends will not bear this interpretation, and the exposition which I have given is supported by the words which follow, that I may rejoice in the joy of thy nation, and glory with thy heritage For it is quite obvious that the prophet is solicitous to become a sharer in all the benefits which are the portion of the chosen, that, satisfied with God alone, he may, under his providential care, live joyfully and happily. Whatever might be the then mournful state of the Church, the prophet, amid all such tumult, still clings fast by this principle, that there is nothing better than to be regarded as belonging to the flock and people of God, who will always prove the best of fathers to his own, and the faithful guardian of their welfare. All that he asks is, that God would deal with him, as he is wont to deal with his Church; and declares that he could not bear the thought of being severed or separated from the common lot of the Church. These words, however, imply a tacit complaint that at that time God was withholding his loving-kindness from his afflicted Church, as if he had cast her off altogether.

Calvin: Psa 106:6

6.We have sinned with our fathers It is quite plain from these words, that although the prophet may have spoken in the person of one man, he yet dictates a form of prayer for the common use of the whole Church, seeing that he now identifies himself with the whole body. And from this to the end of the psalm, he gleans from ancient histories that their fathers had always been of a malign and perverse spirit, of corrupt practice, rebellious, ungrateful and perfidious towards God; and confesses that their descendants were not better; and having made this confession, ²⁴² they come and ask the remission of their sins. And as we are unable to obtain the pardon of our sins until we have first confessed ourselves to be guilty of sin, and as our hardness of heart shuts out the grace of God from us, the prophet, therefore, with great propriety, humbly acknowledges the guilt of the people in this their severe and sore chastisement, and that God might justly inflict upon them a yet harder punishment. On another account it was advantageous for the Jews to have their sins set before them; because, if God punish us severely, we at once suppose that his promises have failed. But when, on the contrary, we are reminded that we are receiving the reward due to us for our transgressions, then if we thoroughly repent, those promises in which God appears as pacified towards us will come to our aid. Besides, by the three expressions which he employs in reference to their transgressions, he points out their enormity, that (as is usually the case) their hearts might not be slightly affected, but deeply wounded with sorrow. For we know how men are fettered by their vices, and how ready to let themselves alone, until compelled to examine themselves in good earnest; nay, what is more, when God calls them to judgment, they make a kind of verbal confession of their iniquities, while, at the same time, hypocrisy blinds their minds. When, therefore, the prophet says, that the people acted iniquitously in sinning, and had become ungodly and wicked, he employs no useless or unnecessary accumulation of words. Let any of us examine ourselves, and we will easily find that we have equal need to be constrained to make an ingenuous confession of our sins; for though we dare not say that we have no sin, yet there is not one of us but is disposed to find a cloak and subterfuge for his sin.

In a very similar manner, Daniel, in the ninth chapter of his prophecies, acknowledges the guilt of his own iniquities and those of the people; and it may be that the author of this psalm followed his example. From both let us learn, that the only way of pleasing God is to institute a rigid course of self-examination. Let it also be carefully observed, that the holy prophets, who never departed from the fear and worship of God, uniformly confessed their own guilt in common with the people; and this they did, not out of feigned humility, but because they were aware that they themselves were tainted with manifold corruptions, for when iniquity abounds, it is almost impossible for even the best of men to keep themselves from being infected by its baneful effects. Not comparing themselves with others, but sisting themselves before God’s tribunal, they at once perceive the impossibility of making their escape.

At that time impiety had attained to such a degree of enormity among the Jews, that it is not astonishing if even the best and most upright men were carried away, as if by the violence of a tempest. How very abominable, then, is the pride of those who hardly imagine that they offend in the least possible way; nay, who even, like certain fanatics of the day, conceive that they have attained to a state of sinless perfection! It must be borne in mind, however, that Daniel, who carefully kept himself under the fear of God, and whom the Holy Spirit, by the mouth of the prophet Ezekiel, declares to be one of the most upright of men, did not with reigned lips acknowledge his own transgressions, and those of the people, when he confessed them, under a deep sense of their grievously and dreadfully abhorrent character in the eyes of God. True, indeed, he was not overwhelmed in the same torrent of iniquity with others; but he knew that he had contracted a very large amount of guilt. Besides, the prophet does not bring forward their fathers for the purpose of palliating his own delinquency, (as many at the present day set at nought all reproof, shielding themselves with this, namely, that they have been so taught by their fathers, and that, therefore, their bad education, and not they, is at fault,) but rather to show that he and those of his own nation were obnoxious to severe punishment, because even from the very first, and as if co-existent with their early infancy, they never ceased to provoke the displeasure of God against themselves more and more by their fresh transgressions. It is in this manner that he involves the fathers with the children in many of the grounds of condemnation. ²⁴³

Calvin: Psa 106:7

7.Our fathers understood not thy wonders in Egypt, Here he relates how the people immediately, from the very commencement of their emancipation from bondage, were ungrateful to God, and conducted themselves in a rebellious manner. Nor does he confine himself to the history of one period only, but the whole drift of his narrative is to point out that the people had never ceased from doing wickedly, although God met them in return with inconceivable kindness; which is a proof of the invincible and desperate perversity of this nation. He first blames the folly of the people as the occasion of such ingratitude. In calling it folly, he does not intend to lessen the offense, (as some are often wont to do,) but to expose the vile and disgraceful stupidity of the people, in being blind in matters so plain; for God’s works were such that even the blind might behold them. Whence could such gross ignorance originate, unless that Satan had so maddened them that they did not regard the miracles of God, which might have moved the very stones? Now, when he adds, they remembered not, he expresses more forcibly the inexcusable nature of their ignorance, nay, that their blindness was the result of stupid indifference, more than the want of proper instruction. For the cause of their ignorance was their overlooking those matters which, in themselves, were abundantly manifest. He further mentions how quickly that forgetfulness came upon them, which tended to increase their guilt. For it was marvelous that not even the very sight of these things could arouse their spirits. Hence it came to pass, that while they had scarcely made their departure from Egypt, and were passing through the sea, they proudly rose up against their deliverer. Surely not one year, nor even a century, ought to have erased from their minds deeds so worthy of being remembered. What madness, then, at that very time to murmur against God, as if he had abandoned them to be slaughtered by their enemies? That arm of the sea through which the people passed is, in the Hebrew, called the Sea of Suph. Some translate it the Sea of Sedge, and will have the word סופ , suph, to signify sea-weed. ²⁴⁴ But whatever be its derivation, there can be no doubt about the place. It is very likely that the name was given to it because it abounded with rushes.

Calvin: Psa 106:8

8.And saved them The prophet here teaches what any one could easily learn from the preceding sentence, that the Israelites were saved, not on account of their deserving to be so, but because God had a regard to his own glory. That obstacle being removed, God went on to accomplish that deliverance which he had commenced, in order that his holy name might not become a reproach among the heathen. Besides, we must not overlook the antithesis between the name of God and the merits of men, because God, out of a regard to his own glory, can find in us no cause wherefore he should be moved to save us. The inestimable kindness of God, which, for the sake of a people so perverse, altered the usual order of nature, is more illustriously displayed by the account which is afterwards given of the means by which they were preserved. When he says that the sea was rebuked, he extols the power of God, at whose command and will the sea was dried up — the waters receded, so that a free passage was opened up between the opposite heaps of waters. With the design of magnifying the miracle, he employs a similitude, which, in all likelihood, was drawn from Isaiah; for in the sixty-third chapter and thirteenth verse, he says, “Thou hast made thy people to walk through the deeps, as an horse in the wilderness, that he might not stumble.” When the people walked through the sea as upon a dry plain, the prophet informs us that this was done solely by the astonishing power of God. It is quite possible, that in the desert in which the people wandered, there was many an abyss, the path rugged, and many a hill and dale and ragged rock. But it cannot be doubted that the prophet extols the power of God in the passage through the sea, and enhances it by this consideration, that the path through that deep sea was smooth. Besides, he gives greater strength to the miracle in saying that their enemies were drowned; because, when the sea afforded a free passage to the children of Israel, and covered and engulfed the Egyptians, so that not one of them escaped alive, whence proceeded this instantaneous difference, but from this, that God made a distinction between the one people and the other?

Calvin: Psa 106:12

12.Then they believed his words In stating that they believed God’s word, and sang his praise, the prophet does not say this to their commendation, but rather to increase, in a twofold manner, their guilt; because, being convinced by such indubitable testimony, they yet instantly resumed their wonted disposition of mind, and began to rebel against God, as if they had never beheld his wonderful works. How very inexcusable was that impiety which in a moment could forget the remarkable benefits which they had been constrained to admit! Overpowered by the grandeur of God’s works, they were, he says, in spite of themselves, compelled to believe in God, and give glory to him, and thus the criminality of their rebellion was increased; because, although their stubbornness was overcome, yet they immediately relapsed into their former state of unbelief. A question, however, arises, seeing that true faith always corresponds with the nature of the word, and as the word is an incorruptible seed, so though it may happen to be almost, it never can be totally destroyed. But there is a temporary faith, as Mark calls it, (Mar 4:17) which is not so much a fruit of the Spirit of regeneration, as of a certain mutable affection, and so it soon passeth away. It is not a voluntary faith which is here extolled by the prophet, but rather that which is the result of compulsion, namely, because men, whether they will or not, by a sense which they have of the power of God, are constrained to show some reverence for him. This passage ought to be well considered, that men, when once they have yielded submission to God, may not deceive themselves, but may know that the touchstone of faith is when they spontaneously receive the word of God, and constantly continue firm in their obedience to it.

Calvin: Psa 106:13

In order to point out the inconstancy of the people, he says, they made haste Some explain this in the following manner, namely, that after they had set out on their journey, they hastened to come to the place called Marah. This, however, is to give a very tame representation of the emphatic style in which the prophet speaks, when severely reprehending their hasty and headlong departure from the way, in that they believed only for a very short time, and speedily forgot God’s works; for they had only journeyed three days from their passage through the sea till they came to Marah, and yet they began to murmur against God, because they could not procure pleasant waters. ²⁴⁵ Meantime, we must here observe what we have seen elsewhere, that the alone cause why men are so ungrateful towards God, is their despising of his benefits. Were the remembrance of these to take fast hold of our hearts, it would serve as a bridle to keep us in his fear. The prophet declares what their transgression was, namely, that they did not suspend their desires till a fitting opportunity occurred for granting them. The insatiable nature of our desires is astonishing, in that scarcely a single day is allowed to God to gratify them. For should he not immediately satisfy them, we at once become impatient, and are in danger of eventually falling into despair. This, then, was the fault of the people, that they did not cast all their cares upon God, did not calmly call upon him, nor wait patiently until he was pleased to answer their requests, but rushed forward with reckless precipitation, as if they would dictate to God what he was to do. And, therefore, to heighten the criminality of their rash course, he employs the term counsel; because men will neither allow God to be possessed of wisdom, nor do they deem it proper to depend upon his counsel, but are more provident than becomes them, and would rather rule God than allow themselves to be ruled by him according to his pleasure. That we may be preserved from provoking God, let us ever retain this principle, That it is our duty to let him provide for us such things as he knows will be for our advantage. And verily, faith divesting us of our own wisdom, enables us hopefully and quietly to wait until God accomplish his own work; whereas, on the contrary, our carnal desire always goes before the counsel of God, by its too great haste.

Calvin: Psa 106:14

14.And they lusted He goes on, according to the history, to mention the sin which, agreeably to the duty of his office as a teacher, he had briefly noticed. Should any one inquire in what way they did not attend to God’s counsel, he answers, because they had indulged in the gratification of their lusts; for the only way of acting with proper moderation is, when God rules and presides over our affections. It is therefore the more necessary to bridle that strong tendency to fleshly lusts which naturally rage within us. For whoever allows himself to desire more than is needful, openly sets himself in direct opposition to God, inasmuch as all fleshly lusts are directly opposed to him.

To tempt God is not to acquiesce in his will, but to desire more than he is willing to grant. And since there are a variety of modes of tempting God, the prophet here adverts to one mode of doing so, namely, that the people had been so presumptuous as to limit God to means of their own devising; and thus, in rejecting the way which they ought to have followed, they ascribed to God a property altogether novel, as much as to say, If God do not feed us with flesh we will not regard him as God. He gave them the food which ought to have satisfied them. And though God is not limited by any means whatsoever, yet it is his will that our minds be rendered subservient to the means which he has appointed. For instance, although he can nourish us without bread, nevertheless it is his will that our life be sustained by such provision; and if we neglect it, and wish to point out to him another way of nourishing us, we tempt his power.

Calvin: Psa 106:15

15.He gave them their desire There is a fine paronomasia in the word רזון , razon, for if, instead of ז , zain, we read ץ , tsädhé, the word would signify good pleasure. The prophet, therefore, in allusion to their lusting, by a word which is very similar to good pleasure or desire, says that God sent leanness into their souls; meaning by that, that he had indeed gratified the inordinate desires of the people, in such a way, however, as that those who had loathed the manna, now received nothing but leanness. ²⁴⁶ Thus the prophet would seem to charge the people with what we daily observe among those who live luxuriously and are fastidious, especially when their stomach, in consequence of the fluids poured into it, being vitiated, has no relish for wholesome food. For such persons only relish that food which is pernicious; and, therefore, the more they pamper themselves with it, so much the more do they become the creatures of noxious habits; and thus in a very short time, the very food itself makes them pine away. The prophet, seems, therefore, to apply to the mind what he says about the unhealthy state of the body, and to compare the Jews to those morbid persons, whose voraciousness, instead of promoting health, injures it, because they do not derive any nourishment from their food. The reason is, that God withheld his blessing from the food which they had so immoderately longed for, in order that this their punishment for their transgression might humble them. But their perversity is seen to be very great, in that even this mode of punishing them did not overcome their stubborn hearts. It is a proverbial saying, that fools learn wisdom from the experience of evil. How insane and incorrigible must they have been, whom even compulsion itself could not reform!

Calvin: Psa 106:16

16.And they envied He refers here very shortly to another transgression, and that, too, in such a way as to furnish both to himself and others ample grounds for deep consideration. For, as the people, in devising from time to time new modes of sinning, displayed so much cunning in their attempts to provoke God’s anger, so we ought the more to be filled with fear on that account. Moreover, when he says that they envied Moses and Aaron, his meaning is, that, acting under the influence of diabolic pride, they had risen up against God, and were endeavoring to throw off the yoke which he had laid upon them; according as Moses also said,

“What am I, and what is Aaron, that ye murmur against us?” (Num 16:11)

As it was the will of God to rule the people by means of Moses and Aaron, not to submit to their rule was virtually to set themselves obstinately to resist the authority of God himself. There is therefore great importance attached to the term, envy, namely, that at the very time when God was treating the children of Israel with the utmost kindness and care, they yet were discontented with their lot, and rebelled against him. Could such madness serve any other purpose than to show, that, casting off all farther dependence upon the providence of God for their support, they aspire to rise above the very heavens? In this sense Aaron is called the saint of Jehovah, ²⁴⁷ in order that we might know that both he and Moses were equally identified with God; for under the person of the one, the designation is applied to both, and in this way the prophet shows that they had been Divinely invested with that authority which they were exercising. In renouncing their authority, therefore, and, to the utmost of their power, dishonoring these saints, Dathan and Abiram were rebelling not against men, but against God.

Calvin: Psa 106:17

17.The earth opened The heinousness of their sin may be seen in the magnitude of the punishment by which it was visited. But the design of the prophet was to accuse and reprove publicly the obstinacy of the people, who, so far from being bettered by their corrections, (although the vengeance of God was so terrible as almost to move the very stones,) conducted themselves the more perversely. That was surely an awfully ominous event, when the earth swallowed up alive Dathan and Abiram, and all their accomplices; and when fire coming down from heaven consumed ²⁴⁸ them, according to the saying of Moses,

“If any thing common happen to these men, then believe not that God who ruleth in heaven rules over you and me; but if this new and extraordinary thing happen, namely, that the earth open her mouth and swallow them up, then indeed believe that I am sent by God,” Num 16:29

When the Israelites were so infatuated as to rise in rebellion against God, then did the terrible nature of their distemper appear in that it could not be cured by the stringent remedy which was applied to it. And as even hypocrites are afraid when they feel the severity of God, it was the height of folly in them to fret and quarrel with God where he was visiting their iniquities with stripes. Should any one ask why God charges the faults of a few upon the whole body of the people? the answer is obvious; for although there were only two individuals who were the principal abettors of the conspiracy, and along with them two hundred and seventy seditious persons, yet it would seem, from the murmurings and cavillings of the whole congregation, that they also were affected with the same distemper. The punishment did not extend beyond the captains ²⁴⁹ and ringleaders of this wicked conspiracy, it being the design of God to mitigate it, and to spare the people at large, who nevertheless had been most desirous of innovation, seeing they could not endure the authority of Moses and Aaron.

Calvin: Psa 106:19

19.They made a calf ²⁵⁰ Here he represents their rebellion as exceedingly base, in that they abandoned the true worship of God, and made to themselves a calf. For although it was their intention to worship God in this manner, yet the prophet reprehends their brutal stupidity, because they worshipped before the molten image, ²⁵¹ and represented God by the figure of an ox which eateth grass ²⁵² From this the prophet infers, that God had been robbed of his honor, and that all his glory had been tarnished. And surely it is so; for although the idolaters feign to serve God with great zeal, yet when, at the same time, they represent to themselves a God visible, they abandon the true God, and impiously make for themselves an idol. But he reproaches them with being guilty of still greater impiety, when he says, after the likeness of an ox that eateth grass; and contrasts with it their honor or glory. For seeing that God had clothed them with his own glory, what madness was it to substitute in place of him not only an ox, but the inanimate form of an ox, as if there were any resemblance between God who createth all kinds of food, and that stupid animal which feeds upon grass?

It is necessary, however, to observe the design of the prophet, which is to point out the blindness of men as more base and abominable, because not contenting themselves with any common form of superstition, but casting off all sham they give themselves up to the most shocking forms of worshipping God. Had the people formed for themselves a likeness of God under the likeness of a man, even that would have been impiously robbing God of his due; how much more shameful was their conduct when they assimilated God to an ox? When men preserve their life by eating and drinking, they acknowledge how frail they are, because they derive ²⁵³ from dead creatures the means of its continuation. How much greater is the dishonor done to God when he is compared to the brutal tribes? Moreover, the comparison referred to increases the enormity of their guilt. For what credit was it for a holy people to worship the inanimate likeness of an ox instead of the true God? But God had condescended to spread out the overshadowing wings of his glory upon the children of Abraham, that he might put on them the highest honor. Therefore, in denuding themselves of this honor, they had exposed their own baseness to the derision of all the nations of the earth. And hence Moses employs the phrase of nakedness, when he is showing that crime of idolatry:

“And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies)”
Exo 32:25.

Should any one be disposed to say that the ark of the covenant was a representation of God, my answer is, That that symbol was given to the children of Israel, not to engross the whole of their attention, but only for the purpose of assisting and directing them in the spiritual worship of God.

Calvin: Psa 106:21

21.They forgot God The prophet again repeats that the people had sinned not simply through ignorance, but also wilfully, inasmuch as God had already given a very palpable manifestation of his power and glory. And as he makes himself known in the creation of the heavens and of the earth, the blindness of men is totally inexcusable. But far more aggravating is the sin of the children of Israel, who, after God had made himself known to them, in the most condescending manner, cast him off altogether, and gave themselves up to the practice of brutish idolatry. And God having from heaven put forth his Almighty power for their salvation, there must surely be no little importance attached to such displays of his power as proclaim the praise and honor of his great name. Had he merely given an ordinary token of his power, even that ought to have attracted so much consideration as should have kept the people in the fear and worship of God. Now, that these miracles were so very notable, or rather terrible and rare, the people acted a very base part to shut their eyes upon them, and give themselves over to idolatry. For as the darkness is dispelled by the beamy lustre of the sun, so all inventions and perverse errors should vanish before such knowledge of God.

Calvin: Psa 106:23

23.And he said The prophet informs us, by these words, that the people had a feeling sense of their remarkable deliverance from impending destruction, by means of prayer alone, which, for a season, restrained God’s vengeance from bursting forth against them. In a very short time, however, they return to their wonted disposition of mind, a striking proof of the awful perversity of their hearts. To represent how highly God was offended, the prophet says that he had purposed to destroy the transgressors: not that God is subject to human passions, to be very angry for a little, and then immediately afterwards, on being appeased, changes his purpose; for God, in his secret counsel, had resolved upon their forgiveness, even as he actually did pardon them. But the prophet makes mention of another purpose, by which God designed to strike the people with terror, that coming to know and acknowledge the greatness of their sin, they might be humbled on account of it. This is that repentance so frequently referred to in the Scriptures. Not that God is mutable in himself; but he speaks after the manner of men, that we may be affected with a more feeling sense of his wrath: like a king who had resolved to pardon an offender, yet sisted him before his judgment-seat, the more effectually to impress him with the magnitude of the kindness done to him. God, therefore, while he keeps to himself his secret purpose, declared openly to the people that they had committed a trespass which deserved to be punished with eternal death. Next he says that Moses stood in the breach, meaning that he had made intercession with God, lest his awful vengeance might break forth among the people. There is here an allusion to the manner in which cities are stormed; for if a breach is made in the wall by any of the various engines which are employed in war, brave soldiers will instantly throw themselves into the breach to defend it. ²⁵⁵ Hence Ezekiel reproaches the false prophets, who, unlike Moses, deceiving the people by their flatteries, making, as it were, a mud-wall, do not place themselves in the breach in the day of battle.

“Ye have not gone up into the gaps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord,” Eze 13:5.

Some expositors are of opinion that the prophet refers to the separation which the people had made among themselves in violating the covenant of God, and the sacred relation in which they stood to each other; but the meaning is the same. For in that breach which gave rise to this metaphor or similitude, God, in defending his people so faithfully, was to them in place of a wall or bulwark. Having provoked him to anger anew, he was about to rush upon them for their destruction, had not Moses interposed as their intercessor.

Calvin: Psa 106:24

24.And they despised It was an evident demonstration of the unconquerable wickedness of the Jews, that, after they had been in the jaws of destruction, and while they had scarcely escaped from danger so great and so imminent, they rose up in rebellion against God. What was the cause of this rebellion? The despising of the Holy Land, which of all things ought to have been most desired by them. The country of Canaan, which had been destined to them, as the place where they were to be brought up under God’s paternal care, and as a people separated from heathen nations were to worship him only, and which, also, was more especially to them a pledge of the heavenly inheritance, — this country here, and in several other passages, is very properly called the pleasant land Was it not, then, the basest ingratitude to despise the holy habitation of God’s chosen people? To the cause of this scorn the prophet refers, when he says, they did not believe God’s word For had they laid hold upon God’s promise with that faith which it was incumbent upon them to do, they would have been inflamed with such a strong desire for that land, that they would have surmounted all obstacles which might occur in their way to it. Meanwhile, not believing his word, they not only refuse the heritage which was offered to them, but excite a rebellion in the camp, as if they would rise up in arms against God.

Calvin: Psa 106:26

26.And he lifted up He describes another example of the vengeance of God, the recollection of which ought to have been deeply seated in their hearts, so that cherishing a constant fear of him, they might watch over themselves with the utmost solicitude. No good having ensued from all this, it is obvious that the madness of that people was incurable. At that time God did restrain his anger, in that he did not disperse their offspring throughout various parts of the earth; but his threatening of itself ought to have sufficed for the subduing of their pride, had they not been incorrigible. To lift up the hand is in this passage susceptible of two meanings. In Scripture God is frequently said to lift up his hand to inflict punishment. But as it is generally admitted that the prophet is here speaking of swearing, ²⁵⁶ with this opinion I most readily coincide. The practice of lifting up the hand, as if they would have called God down from heaven, was a solemn usual rite among them, accompanying an oath; and is therefore improperly applied to God, whose sublimity rises above all things, and who, as the apostle says, cannot swear by a greater than himself, (Heb 6:13) In employing it, therefore, it must be understood that he borrows it from the common customs which prevail among men. Had not the Holy Land been preserved to the people by the prayers of Moses, awful indeed would their dispersion have been.

Calvin: Psa 106:28

28.And they joined themselves to Baal-peor The prophet tells us that the Jews, after they had been threatened with very awful punishment, very soon fell into a new species of apostasy. Some think, that they are indirectly accused of falling away to the superstitions of the Midianites, in consequence of having been imposed upon by female intrigue. This, it is well known, was the design of Balaam, as soon as he knew that he was forbidden by God to curse the people. His counsel to king Balak was to set the daughters of Moab before the people, to entice them by their allurements to the practice of idolatry,

“Behold, these women caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor.” Num 31:16

And as the idolatry here mentioned originated from carnal intrigues, some expositors are of opinion, that on this account the prophet charges the people with the commission of a twofold trespass, in their not only being inveigled by the Midianitish women, but also in binding themselves by another bond to Baal-peor, (Num 25:0) Be that as it may, the prophet exclaims against the perfidy of his own nation, because in forsaking the true worship of God, they had broken that holy union by which they had been betrothed to him. For we know, that as God adopts the Church as his spouse, when she gives herself up to idolatry, she no less shamefully violates her fidelity, than when a wife leaves her husband, and becomes an adulteress. It is well known, that Baal-peor was the idol of the Midianites; but it is not so well known how he received this appellation. The word בעל , Baal, has a signification ²⁵⁸ equivalent to lord, master, or patron. And since פער , paar, signifies to open, some render it the God of opening, and assign as a reason, which, however, I dare not affirm, their shamefully exposing themselves in his presence. Perhaps it is the name of some place, for we know that the heathens often gave to their idols the names of the countries where they were worshipped. ²⁵⁹ We now perceive the prophet’s meaning, That the Jews had wickedly revolted from God, and defiled themselves in joining themselves to Baal-peor. In saying that they ate the sacrifices of the dead, ²⁶⁰ he points out the greater baseness of their offense. By the sacrifices of idols, he means that they ate things that were offered to idols, as they had been wont to partake of those sacrifices which bound them to the true God, the inexhaustible fountain of life. Hence their conduct was the more detestable, when they wilfully gave themselves over to death by perpetrating such a heinous crime. And we know, that banqueting was to some extent connected with their worship. The result of this was, that, renouncing the true God, they joined themselves in marriage with the dead; and thus the prophet charges them with acting a very disgraceful part, in not only bowing the knee to Baal, and offering sacrifices to him, but also in feasting upon these sacrifices.

Calvin: Psa 106:29

29.And they provoked God to anger The prophet once more informs us, that they had been put upon their guard by another plague, in order that it might appear that God had always a strict regard for his own glory, in chastising the people; but as they were not bettered by these plagues, these chastisements were fruitless. Having formerly stated, that God’s wrath had been appeased by the prayers of Moses, he now says, that the plague had been arrested or ceased by means of the kind interposition of Phinehas. Some render the word פלל , pillel, to pray; but the other rendering, to execute justice, is more in accordance with the context; namely, that by his zeal in executing justice upon the profligates, he turned away God’s vengeance from the Israelites. He stood up therefore, that is, he rose up or interposed, when all others maintained a careless indifference. As the Jews were sensible that it was by the kind intervention of one man that the plague was now healed, their obstinacy was the less excusable in not even then ceasing to sin. We must not forget that all these things are addressed to us. For when God from time to time chastises us, and calls upon us to repent by setting before us the example of others, how few profit by his corrections! Moreover, it deserves to be noticed, that the plague ceased at the very time when Phinehas executed justice. From this we may learn, that the most effectual way to quench the fire of God’s anger, is when the sinner willingly sits in judgment upon himself for the punishment of his own transgressions; as Paul says, 1Co 11:31,

“If we would judge ourselves, verily we would not be judged of the Lord.”

And surely God confers no small honor upon us, in placing the punishment of our sins within our reach. At the same time, it must be observed, that on that occasion the plague ceased in consequence of the punishment of a single person, because the people then shrunk from the abominable wickedness to which they had been addicted.

Calvin: Psa 106:31

31.And that deed was imputed The prophet, in thus praising one individual, heaps reproach upon the whole body of the people. For we infer from this token of approbation with which the Holy Spirit condescended to stamp the excellent action of Phinehas, how very base their conduct must have been. Neither was this honor reserved for him alone, but his posterity were to enjoy it throughout their succeeding generations. In order, therefore, to cast the greater reproach upon the people, Phinehas alone is contrasted with them. Some may be disposed to inquire, how the zeal of a single individual, overstepping the boundaries ²⁶¹ of his calling, taking a sword and executing justice, could be approved of God? For it would seem, as if he had ventured upon this action without due consideration. I answer, that the saints have sometimes been under peculiar and extraordinary impulses, which ought not to be estimated by the ordinary standard of actions. When Moses slew the Egyptian, (Exo 2:12) though not yet called by God to be the deliverer of Israel, and while he was not yet invested with the power of the sword, it is certain, that he was moved by the invisible and internal impulse of God to undertake that deed. Phinehas was moved by a similar impulse. No one indeed imagined that he was armed with the sword of God, yet he was conscious to himself of being moved by a heavenly influence in this matter. And hence it is to be observed, that the common mode and order of calling which God adopts, does not prevent him, whenever it seems proper, to stir up his elect by the secret influence of the Spirit to the performance of praiseworthy deeds.

But a more difficult question still remains, How that one action could be imputed to Phinehas for righteousness? ²⁶² Paul proves that men are justified by faith alone, because it is written,

“Abraham believed God, and it was counted unto him for righteousness,” Rom 4:3

In Gen 15:6, Moses employs the same word. If the same thing may be said respecting works, the reasoning of Paul will be not only feeble, but frivolous. First of all, let us examine, whether or not Phinehas was justified on account of this deed alone. Verily the law, though it could justify, by no means promises salvation to any one work, but makes justification to consist in the perfect observance of all the commandments. It remains, therefore, that we affirm, that the work of Phinehas was imputed to him for righteousness, in the same way as God imputes the works of the faithful to them for righteousness, not in consequence of any intrinsic merit which they possess, but of his own free and unmerited grace. And as it thus appears, that the perfect observance of the law alone (which is done no where) constitutes righteousness, all men must prostrate themselves with confusion of face before God’s judgment-seat. Besides, were our works strictly examined, they would be found to be mingled with much imperfection. We have, therefore, no other source than to flee for refuge to the free unmerited mercy of God. And not only do we receive righteousness by grace through faith, but as the moon borrows her light from the sun, so does the same faith render our works righteous, because our corruptions being mortified, they are reckoned to us for righteousness. In short, faith alone, and not human merit, procures both for persons and for works the character of righteousness. I now return to Paul. And it is not from a single expression, that he argues that we are justified freely, and by faith only, but he assumes higher principles, to which I lately referred, that all men are destitute of righteousness, until God reconcile them to himself by the blood of Christ; and that faith is the means by which pardon and reconciliation are obtained, because justification by works is no where to be obtained. Hence he very properly concludes, that we are justified by faith alone. But righteousness by works is as it were subordinate (as they say) to the righteousness just mentioned, while works possess no value in themselves, excepting, and as far as, out of pure benevolence, God imputes them to us for righteousness.

Calvin: Psa 106:32

32.And they provoked him The prophet mentions another offense of which they were guilty, in that, they contended with God at the waters of strife, from which circumstance that place derived its name. The clamor was, it is true, raised directly against Moses, but if we examine the matter properly, we will find that they virtually murmured against God himself. And to point out the aggravation of their offense, he says that Moses was hardly dealt with on their account. From this it may be inferred that their transgression was very heinous, in that God did not spare even his own servant, whom he had chosen in preference to all others. We do not deny that Moses deserved that punishment; but if we search for the origin of the trespass, we will find that it was the sin of the people that was visited upon him. If Moses was prevented from entering the land of Canaan, because through the influence of the sin of others, and in opposition to the convictions of his own mind, he had been hurried on to the commission of iniquity, how much more inexcusable is the impiety of that people who deliberately strove with God, and by their folly and fretfulness, brought in Moses for a share of their guilt?

Calvin: Psa 106:33

33.For they grieved his spirit The verb מרה , marah, properly signifies to vex or irritate, but as it is here put in what the Hebrews call the Hiphil conjugation, some are of opinion that it is to be understood passively, to denote that it was the people who were the occasion of the rebellion; which interpretation does not appear to me to be very objectionable. I cannot, however, agree with those who would have the particle את , eth, to be a sign of what is denominated the dative case, as if Moses might be said to have rebelled against the Spirit of God. Had he done so, then assuredly the prophet would not have spoken so severely of the sin and folly into which he had inadvertently fallen. The meaning which I have already given answers very well, That the prime movers of the rebellion must have committed a very heinous offense, seeing that Moses, who had been pushed on by the impetuosity of the people to sin, was so severely dealt with by God. But while the prophet informs us that Moses was punished on the people’s account, he is not to be understood as saying that he was altogether blameless. For even admitting that his spirit was ruffled in consequence of the tumult of the people, this ought to have made him the more careful to continue steadfast in his adherence to the Law of God. He adds, that he spoke with his lips; and this I take to refer to Moses, there being no ground for the conjecture that it refers to the punishment which God expressly denounced against Moses. It is more likely that these words were intended by the prophet to express how greatly the spirit of Moses was agitated when he openly murmured against God. The prophet, therefore, informs us that the submissive and gentle spirit of Moses was fanned, as it were, into a breeze by the perverseness of the people, so that even he spake un-advisedly, saying, “Can God give you water out of the rock?” (Num 20:10) For such was the indignation which he felt burning within him, that he could not calmly wait for the commandment of God to smite the rock.

Calvin: Psa 106:34

34.They did not destroy the nations It appears to me that those persons are mistaken who think that the prophet is here simply giving a relation of the punishment which was inflicted upon the Jews, as if he were imputing to them the entire blame of not exterminating the nations, in consequence of their not deserving the honor of obtaining any more victories over them. But he rather prefers another charge against them, that they had been remiss in driving out the heathen, or more probably that they had not obeyed the Divine command to root them out of the land. Now that the cup of the iniquity of the Amorites was full, it was the purpose of God that they should be exterminated, lest their society might prove injurious to the holy people. For God, having chosen that land for a habitation to himself, intended that it should be holy and purified from all defilement. In refusing, therefore, to execute the vengeance enjoined upon them, the people showed their willingness to associate with the uncircumcised inhabitants of Canaan. In manifesting such indifference about God’s command respecting the driving out these nations, they gave just cause for his anger waxing hot against them. Behold, saith he, I have commanded all these nations to be cut off by the sword; and now, because ye have not obeyed my voice,

“they shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell,” Num 33:55

The not destroying all these nations, but permitting some of them to remain, might appear to be an act of mercy; but in thus acting, the people were guilty of neglecting to execute God’s righteous vengeance upon them, and of leaving the land liable to be polluted with their abominations. From these things it ought to be noticed, that there are two extremes in which men are apt to indulge, either in being unnecessarily over rigorous, or in defeating the ends of justice by too great lenity. We must, therefore, adhere strictly to God’s command, if we would desire to shun both extremes. For if the Israelites are condemned for sparing some of these nations wholly, what are we to think of those judges who, from a timid and apathetic attention to the responsible duties of their office, exercise too much lenity to a few persons, thus weakening the restraints of the inlets to vice, to the great detriment of the public weal?

Calvin: Psa 106:35

35.But were mingled He describes what was the result of this foolish humanity; namely, that they were defiled with the pollutions of the nations whom they had spared. Had they exclusively inhabited the land of Canaan, they would have more easily retained the pure worship of God. Allured by the influence of such neighbors, it is not wonderful that they soon degenerated from the footsteps of their fathers, for we are more inclined to follow the example of the bad than of the good. And now he speaks of the descendants of those who had so frequently provoked God’s anger in the wilderness, and declares, that as the same unbelief, rebellion, and ingratitude, were rampant in the succeeding race, they were no better than their fathers.

In mingling with the heathens they openly rejected the distinguishing loving-kindness of God, who adopted them as his children, under the express condition that they should be separated from these profane nations. Therefore, in associating with them indiscriminately, they render this holy covenant of no effect. When he adds, that they learned their works, he warns us, that nothing is more dangerous than associating with the ungodly; because, being more prone to follow vice than virtue, it cannot but be, that the more conversant we are with corruption, the more widely will it spread. In such circumstances, the utmost care and caution are requisite, lest the wicked, with whom we come into contact, infect us by their vitiated morals; and particularly where there is danger of relapsing into idolatry, to which we are all naturally prone. What, then, will be the effect produced upon us when instigated by others to commit sin, but to add sin to sin? ²⁶⁷ The prophet, therefore, declares that the Jews were already so much under the tuition of the heathen as to abandon themselves to the practice of their idolatrous rites. In employing the word to serve, he confutes the contemptible evasion of the Papists, who pretend that they do not give to images the worship that is due to God alone, but only a sort of honorary adoration. ²⁶⁸ But if the worshipping of images be lawful, the prophet had no sufficient cause to condemn his own nation for serving strange gods. Despicable, therefore, is the distinction, that Divine homage is to be paid to God alone, and that a kind of honorary adoration is to be given to images. He adds, that this issued in their overthrow, in order that their obstinate attachment to their follies, and their despising the chastisements of God, may more palpably appear.

Calvin: Psa 106:37

37.And they sacrificed The prophet here mentions one species of superstition which demonstrates the awful blindness of the people; their not hesitating to sacrifice their sons and daughters to devils. ²⁶⁹ In applying such an abominable designation to the sin of the people, he means to exhibit it in more hateful colors. From this we learn that inconsiderate zeal is a flimsy pretext in favor of any act of devotion. For by how much the Jews were under the influence of burning zeal, by so much does the prophet convict them with being guilty of greater wickedness; because their madness carried them away to such a pitch of enthusiasm, that they did not spare even their own offspring. Were good intentions meritorious, as idolaters suppose, then indeed the laying aside of all natural affection in sacrificing their own children was a deed deserving of the highest praise. But when men act under the impulse of their own capricious humor, the more they occupy themselves with acts of external worship, the more do they increase their guilt. For what difference was there between Abraham and those persons of whom the prophet makes mention, but that the former, under the influence of faith, was ready to offer up his son, while the latter, carried away by the impulse of intemperate zeal, cast off all natural affection, and imbrued their hands in the blood of their own offspring.

Calvin: Psa 106:38

38.And they shed He inveighs with still greater indignation against that religious phrensy which led them to sacrifice their own children, and thus to pollute the land by the shedding of innocent blood. Should any one object that Abraham is praised, because he did not withhold his only son, the answer is plain, That he did it in obedience to God’s command, so that every vestige of inhumanity was effaced by means of the purity of faith. For if obedience is better than sacrifice, (1Sa 15:22) it is the best rule both for morality and religion. It is an awful manifestation of God’s vindictive wrath, when the superstitious heathens, left to their own inventions, become hardened in deeds of horrid cruelty. As often as the martyrs put their life in jeopardy in defense of the truth, the incense of such a sacrifice is pleasing to God. But when the two Romans, by name Decii, ²⁷⁰ in an execrable manner devoted themselves unto death, that was an act of atrocious impiety. It is not without just cause, therefore, that the prophet enhances the guilt of the people by this consideration, that to the perverse mode of worshipping God, they had added excessive cruelty. Nor is there less cause for charging them with having polluted that land out of which God had commanded them to expel the ancient inhabitants, in order that he might render it the peculiar scene where he was to be worshipped. The Israelites then were doubly wicked, who, by not only defiling the land with their idolatry, but also by cruelly butchering their children, robbed God of his due, and in a manner frustrated his designs.

Calvin: Psa 106:39

39.And they were polluted with their own works He now concludes by stating generally, that the Jews, in adopting the abominable practices of the heathen, were become wholly filthy; because in all the devices of men there is nothing else than impurity. He denominates as the works of men all the false worship which they devise without the Divine sanction; as if he should say, that the holiness, which is truly connected with the worship of God, comes from his word, and that all human inventions and admixtures in religion are profane, and tend to corrupt the service of God. Doubtless it was the intention of the Israelites to serve God, but the Holy Spirit declares that all the fruit of their burning zeal was their becoming more abominable in God’s sight by their lewd inventions. For a strict adherence to the word of God constitutes spiritual chastity.

Calvin: Psa 106:40

40.And the wrath of Jehovah waxed hot The severity of the punishment inflicted upon the people confirms the truth of what we formerly said, that they had been guilty of no trivial offense, in presuming to corrupt the worship of God. And they themselves showed how hopeless their reformation was, in that all this as yet failed to bring them truly to repent of their sin. That the people, who were God’s sacred and chosen heritage, were delivered up to the abominations of the heathen, who themselves were the slaves of the devil, was an awful manifestation of his vindictive wrath. Then, at least, ought they to have held in abhorrence their own wickedness, by which they had been precipitated into such direful calamities. In saying, that they were subdued and afflicted by their enemies, the prophet points out, in a still more astonishing manner, the baseness of their conduct. Reduced to a state of bondage and oppression, their folly appears the more disgraceful, in that they were not truly and heartily humbled under God’s almighty hand. For prior to this, they had been warned by Moses, that they had not casually fallen into that bondage so galling to them, neither had it happened by the valor of their enemies, but because they were given over, and, as it were, sold to it by God himself. That those who had refused to bear his yoke, should be delivered up to tyrants to harass and oppress them, and that those who would not endure to be ruled by God’s paternal sway, should be subdued by their enemies, to be trodden under their feet, is a striking example of God’s retributive justice.

Defender: Psa 106:15

Instead of the nourishing manna which they despised (Num 21:5) God sent them a surfeit of bird-meat which became "loathsome" (Num 11:20) when it caused a great plague that took many lives (Num 11:33, Num 11:34). The word "leanness" refers to physical emaciation but may refer to an even more sober warning. If our prayers focus primarily on physical rather than spiritual desires, God's answer may be one of physical satiation but spiritual poverty."

Defender: Psa 106:22

As in Psa 105:27 the psalmist confirms that Egypt was originally settled by Ham and his sons ("Egypt" is Mizraim )."

Defender: Psa 106:37

This was (and still is today, in a modern setting) the end result of professing believers compromising with evolutionary pantheism, which ascribed the work of creation to the forces of nature, perhaps as personified by various gods and goddesses. This compromise will eventually corrupt and destroy their own children."

TSK: Psa 106:1

(Title), As part of the preceding Psalm is found in 1Chr. 16, so the first and two last verses of this are found in the same place; and it is highly probable this was composed upon the same occasion as the former, to which it seems to be a continuation; for as that celebrates the mercies of God to Israel, so this confesses and deplores the rebellions of Israel against Jehovah.

Praise ye the Lord : Heb. Hallelujah, Psa 105:45

O give : Psa 100:4, Psa 100:5, Psa 107:1, Psa 118:1, Psa 136:1; 1Ch 16:34; Ezr 3:11; Jer 33:11; 1Th 5:18

for he : Psa 103:17, Psa 119:68; Mat 19:17; Rom 5:20, Rom 5:21

TSK: Psa 106:2

utter : Psa 40:5, Psa 139:17, Psa 139:18, Psa 145:3-12; Job 5:9, Job 26:14; Rom 11:33; Eph 1:19, Eph 3:18

all his praise : Neh 9:5

TSK: Psa 106:3

Blessed : Psa 1:1-3, Psa 84:11, Psa 84:12, Psa 119:1-3; Mar 3:35; Luk 6:47-49, Luk 11:28; Joh 13:17; Joh 15:14; Jam 1:25; Rev 7:15, Rev 22:14

keep : Psa 119:106; Isa 56:1, Isa 56:2; Jer 22:15, Jer 22:16; Luk 11:42; Joh 14:21-23

doeth : Psa 15:2, Psa 119:44; Isa 64:5; Eze 18:21, Eze 18:22; Luk 1:74, Luk 1:75; Act 24:16; Rom 2:7; Gal 6:9; Rev 22:14

at all times : Psa 119:20, Psa 119:112; Deu 5:19, Deu 11:1

TSK: Psa 106:4

Remember : Psa 25:7, Psa 119:132; Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Luk 23:42

visit : Luk 1:68, Luk 1:69; Act 15:14

TSK: Psa 106:5

may see : Psa 105:6, Psa 105:43; Deu 7:6; Joh 15:16; Act 9:15; Eph 1:4; 2Th 2:13; Jam 2:5; 1Pe 2:9; Rev 17:14

rejoice : Psa 14:7, Psa 48:11; Isa 12:6, Isa 35:10, Isa 66:10; Joe 2:23; Zep 3:14; Zec 9:9; Joh 16:22; Phi 3:3

glory : Isa 45:25; Eph 1:18

TSK: Psa 106:6

Psa 78:8; Lev 26:40; Num 32:14; 1Ki 8:47; Ezr 9:6, Ezr 9:7; Neh 9:16, Neh 9:32-34; Dan 9:5-8; Mat 23:32; Act 7:51, Act 7:52

TSK: Psa 106:7

Our : Deu 29:4, Deu 32:28, Deu 32:29; Pro 1:22; Isa 44:18; Mar 4:12, Mar 8:17-21; 2Th 2:10-12

they : Psa 78:42, Psa 105:5; Deu 15:15; Eph 2:11

multitude : Psa 106:45, Psa 5:7, Psa 51:1; Isa 63:7; Lam 3:32

but : Exo 14:11, Exo 14:12

TSK: Psa 106:8

he saved : Psa 143:11; Num 14:13-16; Deu 32:26, Deu 32:27; Jos 7:9; Jer 14:7, Jer 14:21; Eze 20:9, Eze 20:14, Eze 20:22, Eze 20:44; Dan 9:17-19

that he : Psa 111:6; Exo 9:16, Exo 15:6; Rom 9:17

TSK: Psa 106:9

He rebuked : In the descriptions of the Psalmist, everything has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion. Psa 18:15, Psa 66:6, Psa 78:13, Psa 78:52, Psa 78:53, Psa 114:3-7, Psa 136:13-16; Exo 14:21, Exo 14:22, Exo 14:27-29; Neh 9:11; Isa 11:14-16; Nah 1:4; Mat 8:26

so he : Psa 77:19, Psa 77:20; Isa 63:11-14

TSK: Psa 106:10

And he : Exo 14:30, Exo 15:9, Exo 15:10; Deu 11:4; Neh 9:11

redeemed : Psa 107:2, Psa 136:24; Exo 15:13; Job 6:22, Job 6:23; Mic 6:4

TSK: Psa 106:11

Psa 78:53; Exo 14:13, Exo 14:27, Exo 14:28, Exo 15:5, Exo 15:10, Exo 15:19

TSK: Psa 106:12

Exo 14:31, 15:1-21; Luk 8:13; Joh 8:30, Joh 8:31

TSK: Psa 106:13

They soon forgat : Heb. They made haste, they forgat, Three days afterwards, at the waters of Marah. Psa 78:11; Exo 15:17, Exo 15:24, Exo 16:2, Exo 17:7

waited : Pro 1:25, Pro 1:30; Isa 48:17, Isa 48:18

TSK: Psa 106:14

But : Psa 78:18, Psa 78:30; Num 11:4, Num 11:33, Num 11:34; Deu 9:22; 1Co 10:6

lusted exceedingly : Heb. lusted a lust

tempted : Psa 78:18-20, Psa 78:40, Psa 78:41, Psa 95:8, Psa 95:9; Exo 17:2; Num 14:22; 1Co 10:9; Heb 3:8-10

TSK: Psa 106:15

he gave : Psa 78:29-31; Num 11:31-34; Isa 10:16, Isa 24:16

but sent : They despised the manna, calling it light or innutritive food. God gave them flesh as they desired, but no blessing accompanied it; and, in consequence, they did not fatten, but grew lean upon it; and many, surfeited by excess, died of disease. Instead of razon , ""leanness,""however, Bp. Lowth supposes we should read zeraon , ""nausea or loathing,""which appears to be supported by several ancient versions, and by Num 11:20, where this portion of the history of the Israelites is recorded, and where the word zara is used, and rendered, ""it be loathsome.""

TSK: Psa 106:16

envied : Num 16:1, 3-50

the saint : Exo 28:36; Lev 21:6-8, Lev 21:10-12; Num 16:7

TSK: Psa 106:17

Num 16:29-33, Num 26:10; Deu 11:6

TSK: Psa 106:18

Num 16:35-40, Num 16:46; Heb 12:29

TSK: Psa 106:19

Exo 32:4-8, Exo 32:35; Deu 9:12-16, Deu 9:21; Neh 9:18; 1Co 10:7

TSK: Psa 106:20

Thus : Psa 89:17; Jer 2:11; Rom 1:22, Rom 1:23

their glory : That is, their God, who ought to have been the peculiar object of their glory.

into : Exo 20:4, Exo 20:5; Isa 40:18-25

TSK: Psa 106:21

forgat : Psa 106:13, Psa 78:11, Psa 78:12, Psa 78:42-51; Deu 32:17, Deu 32:18; Jer 2:32

God : Isa 12:2, Isa 45:21, Isa 63:8; Hos 1:7; Luk 1:47; Tit 1:3, Tit 2:10, Tit 3:4-6

which : Psa 74:13, Psa 74:14, Psa 135:9; Deu 4:34, Deu 6:22, Deu 7:18, Deu 7:19; Neh 9:10, Neh 9:11

TSK: Psa 106:22

Wondrous : The plagues he inflicted on the Egyptians. Egypt is called the land of Ham, or rather, Cham, because it was peopled by Mizraim the son of Ham, and grandson of Noah. Plutarch informs us, that the Egyptians called their country Χημια , Chemia ; and the Copts give it the name of Chemi , Χημι , to the present day. Psa 78:51, Psa 105:23, Psa 105:27-36

terrible : Exo 14:25-28, Exo 15:10

TSK: Psa 106:23

he said : Exo 32:10, Exo 32:11, Exo 32:32; Deu 9:13, Deu 9:14, Deu 9:19, Deu 9:25, Deu 10:10; Eze 20:13, Eze 20:14

his chosen : Psa 105:6, Psa 105:26; Num 16:5; Mat 12:18; Joh 15:16, Joh 15:19

stood : Exo 32:14; Jer 5:1; Eze 13:5, Eze 22:30; Jam 5:16

TSK: Psa 106:24

they despised : Gen 25:34; Num 13:32, Num 14:31; Mat 22:5; Heb 12:16

the pleasant land : Heb. a land of desire, Deu 8:7-9, Deu 11:11, Deu 11:12; Jer 3:19; Eze 20:6

they believed : Num 14:11; Deu 1:32; Heb 3:12, Heb 3:18, Heb 3:19, Heb 4:2, Heb 4:6, Heb 4:14; Jud 1:5

TSK: Psa 106:25

murmured : Num 14:1-4, Num 14:27-29; Deu 1:26, Deu 1:27

hearkened : Psa 95:7-9; Num 14:22; Heb 3:7, Heb 3:8, Heb 3:15

TSK: Psa 106:26

Therefore : Psa 95:11; Num 14:28-35; Deu 1:34, Deu 1:35; Heb 3:11, Heb 3:18

lifted : Gen 14:22, Gen 14:23; Exo 6:8; Deu 32:40-42; Eze 20:15; Rev 10:5, Rev 10:6

TSK: Psa 106:27

overthrow : Heb. make them fall

to scatter : Psa 44:11; Lev 26:33; Deu 4:26, Deu 4:27, Deu 28:37, Deu 28:64, Deu 28:65, Deu 32:26, Deu 32:27; Eze 20:23

TSK: Psa 106:28

joined : Num 25:1-3, Num 25:5, Num 31:16; Deu 4:3, Deu 32:17; Jos 22:17; Hos 9:10; Rev 2:14

of the dead : The word maithim signifies dead men; for the idols of the heathen were generally men - warriors, kings, or lawgivers - who had been deified after their death; though many of them had been execrated during their life. Psa 115:4-8; Jer 10:8-10; 1Co 10:19, 1Co 10:20

TSK: Psa 106:29

with their : Psa 106:39, Psa 99:8; Deu 32:16-21; Ecc 7:29; Rom 1:21-24

the plague : Num 25:9; 1Co 10:8

TSK: Psa 106:30

Num 25:6-8, Num 25:14, Num 25:15; Deu 13:9-11, Deu 13:15-17; Jos 7:12; 1Ki 18:40, 1Ki 18:41; Jon 1:12-15

TSK: Psa 106:31

Num 25:11-13; Deu 24:13; Mar 14:3-9

TSK: Psa 106:32

angered : Psa 78:40, Psa 81:7; Num 20:2, Num 20:6, Num 20:13

so that : Num 20:12, Num 20:23, Num 20:24, Num 27:13, Num 27:14; Deu 1:37, Deu 3:26, Deu 4:21

TSK: Psa 106:33

Because : Num 20:10, Num 20:11

he spake : Psa 39:1, Psa 141:3; Gen 30:1, Gen 35:16-18; Job 2:10, Job 38:2, Job 40:4, Job 40:5, Job 42:7, Job 42:8; Jam 3:2

TSK: Psa 106:34

did not : Jos 15:63, Jos 16:10, Jos 17:12-16, Jos 23:12, Jos 23:13; Jdg 1:19, Jdg 1:21, Jdg 1:27-35; Mat 17:19-21

concerning : Num 33:52, Num 33:55, Num 33:56; Deu 7:2, Deu 7:16, Deu 7:23, Deu 7:24, Deu 20:16, Deu 20:17; 1Sa 15:3, 1Sa 15:22, 1Sa 15:23

TSK: Psa 106:35

But : Jos 15:63; Jdg 1:27-36, Jdg 2:2, Jdg 2:3

learned : Isa 2:6; 1Co 5:6, 1Co 15:33

TSK: Psa 106:36

And : Psa 78:58; Exo 34:15, Exo 34:16; Jdg 2:12, Jdg 2:13, Jdg 2:17, Jdg 2:19, Jdg 3:5-7, Jdg 10:6; 2Ki 17:8-11, 2Ki 17:16, 2Ki 17:17; 2Ch 33:2-9; Ezek. 16:15-63, Eze 20:28-32

which : Exo 23:33; Deu 7:16; Jos 23:13; Jdg 2:3, Jdg 2:14, Jdg 2:15

TSK: Psa 106:37

they sacrificed : However unnatural and horrid human sacrifices may appear, it is certain, that they did not only exist, but almost universally prevailed in the heathen world, especially among the Canaanites and Phoenicians. Deu 12:30, Deu 12:31, Deu 18:10; 2Ki 16:3, 2Ki 17:17, 2Ki 21:6; Isa 57:5; Jer 7:31, Jer 32:35; Eze 16:20, Eze 16:21, Eze 20:26, Eze 23:37, Eze 23:47

devils : Lev 17:7; Deu 32:17; 2Ch 11:15; 1Co 10:20; Rom 9:20

TSK: Psa 106:38

shed : Deu 21:9; 2Ki 21:16, 2Ki 24:4; Jer 2:34

the land : Num 35:33; Isa 1:15, Isa 26:21; Eze 7:23, Eze 22:3

TSK: Psa 106:39

defiled : Isa 24:5, Isa 24:6, Isa 59:3; Eze 20:18, Eze 20:30, Eze 20:31, Eze 20:43

went : Exo 34:16; Lev 17:7, Lev 20:5, Lev 20:6; Num 15:39; Jer 3:1, Jer 3:2, Jer 3:6-9; Ezek. 16:15-63; Ezek. 23:3-49; Hos 9:1; Rev 17:1-6

their own : Psa 106:29

TSK: Psa 106:40

the wrath : Psa 78:59-62; Jdg 2:14, Jdg 2:20, Jdg 3:8; Neh 9:27-38

insomuch : Lev 20:23; Deu 32:19; Zec 11:8

his own : Psa 74:1; Deu 9:29; Lam 2:7

TSK: Psa 106:41

he gave : Deu 32:30; Jdg 2:14, Jdg 3:8, Jdg 3:12, Jdg 4:1, Jdg 4:2, Jdg 6:1-6, Jdg 10:7-18; Neh 9:27-38

and they : Deu 28:25, Deu 28:29, Deu 28:33, Deu 28:48

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 106:1

Praise ye the Lord - Margin, "Hallelu-jah."The two Hebrew words mean, "praise ye the Lord."They are the same words with which the previous psalm closes, and are here designed to indicate the general duty illustrated in the psalm.

O give thanks unto the Lord - See the notes at Psa 105:1.

For he is good: for his mercy endureth for ever - See Psa 100:5, note; Psa 107:1, note; where the language in the Hebrew is the same.

Barnes: Psa 106:2

Who can utter the mighty acts of the Lord? - Who can speak the great things of God? Who can find language which will suitably express what he has done, or which will "come up"in sublimity to his acts? In other words, human language must fall immeasurably short of adequately expressing the praises of Yahweh, or conveying the fullness of what he has done. Who has not felt this when he has endeavored to praise God in a proper manner? Compare the notes at Psa 40:5.

Who can shew forth all his praise - Hebrew, "Cause to be heard."That is, Language cannot be found which would cause "it to be heard"in a suitable manner.

Barnes: Psa 106:3

Blessed are they that keep judgment - They are blessed, for their conduet is right, and it leads to happiness. The Hebrew is, "the keepers of judgment;"that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity.

And he that doeth righteousness at all times - All who yield obedience to just law - whether a nation or an individual. The psalm is designed to illustrate this "by contrast;"that is, by showing, in the conduct of the Hebrew people, the consequences of "disobedience,"and thus impliedly what would have been, and what always must be, the consequences of the opposite course. Compare Psa 15:1-5.

Barnes: Psa 106:4

Remember me, O Lord, with the favor that thou bearest unto thy people - literally, "Remember me with the favor of thy people."This is the language of the author of the psalm: a pious ejaculation such as will occur to the mind in recounting what God has done for his church; what are the advantages of being his friends; what blessings of peace, happiness, and joy are connected with true religion. Even the wicked sometimes have this feeling when they look on the happy life, and the peaceful death of the godly. So Balaam said, "Let me die the death of the righteous, and let my last end be like his!"Num 23:10.

O visit me with thy salvation - Come to me with salvation; confer it upon me.

Barnes: Psa 106:5

That I may see the good of thy chosen - Thy chosen people; or, thine elect. That I may possess and enjoy the same favor and happiness which they do. It is implied here that there are special favors conferred on them; or, that happiness is found in the friendship of God which is not to be found elsewhere. It is a characteristic of true piety to desire to make that our own. A truly religious man more desires the happiness which results from being among the "chosen"of God than all that the world can confer.

That I may rejoice in the gladness of thy nation - The happiness found in the nation that serves thee. True religion - the favor of God - not only confers happiness on the "individual"who possesses it, but on the nation or people where it prevails. It is just as much suited to produce happiness there, and is just as necessary for happiness there, as in the case of an individual.

That I may glory with thine inheritance - That I may share the honor of thy people. The word "inheritance"here is used to denote that which is one’ s own, and is thus applied to the people of God considered as "his."The meaning is, that the psalmist desired no other glory, honor, or distinction, than that which pertained to God’ s people as such. He sought not the "glory"connected with the distinctions of the world; the display of wealth; the triumph of genius, of conquest, of arms - but the "glory"of being a friend of God, and of partaking of that which God confers on his people.

Barnes: Psa 106:6

We have sinned with our fathers - We have sinned as "they"did; we have followed their example. The illustration of the manner in which the nation had sinned occupies a considerable part of the remainder of the psalm; and the idea here is, that, in the generation in which the psalmist lived, there had been the manifestation of the same rebellious spirit which had so remarkably characterized the entire nation. The "connection"of this with the foregoing verses is not very apparent. It would seem to be that the psalmist was deeply impressed with a sense of the great blessings which follow from the friendship of God, and from keeping his commandments - as stated, Psa 106:3-5; but he remembered that those blessings had not come upon the people as might have been expected, and his mind suddenly adverts to the cause of this, in the fact that the nation had "sinned."It was not that God was not disposed to bestow that happiness; it was not that true religion "failed"to confer happiness; but it was that the nation had provoked God to displeasure, and that in fact the sins of the people had averted the blessings which would otherwise have come upon them. The psalmist, therefore, in emphatic language - repeating the confession in three forms, "we have sinned - we have committed iniquity, we have done wickedly,"acknowledges that the failure was in them, not in God. The language here is substantially the same as in Dan 9:5-6, and it would seem not improbable that the one was suggested by the other. Which was prior in the order of time, it is now impossible to determine. Compare the notes at Dan 9:5-6.

Barnes: Psa 106:7

Our fathers understood not - They did not fully comprehend the design of the divine dealings. They did not perceive the greatness of the favor shown to them, or the obligation to obey and serve God under which they were placed by these remarkable manifestations.

Thy wonders in Egypt - The miracles performed there in behalf of the Hebrew people.

They remembered not the multitude of thy mercies - The great number of the divine interpositions in their behalf. They did not allow them to influence their conduct as they should have done. The aggravation of their offence in the case here referred to was particularly in the "multitude"of the mercies. It would have been sinful to have forgotten even one act of the divine favor; it was a great aggravation of their guilt that "so many"acts were forgotten, or that they failed to make an impression on them. So now. It is a great sin to be unmindful of a "single"favor conferred by God; it is a great aggravation of guilt that men live continually amidst so many proofs of the divine goodness; that they are fed, and clothed, and protected; that they breathe the pure air, and look upon the light of the sun; that they enjoy the comforts of domestic life, the blessings of liberty, and the offers of salvation; that they lie down and rise up; that their toils are crowned with success, and that the blessings of every land are made to come around them - and yet they forget or disregard all these proofs of the divine mercy.

But provoked him at the sea, even at the Red Sea - Exo 14:10-12. They "rebelled"against him. Even amidst the wonders there occurring, and after all the blessings which they had received at his hands, when they were in danger they doubted his power, and called in question his faithfulness.

Barnes: Psa 106:8

Nevertheless, he saved them for his name’ s sake - For the promotion of his own honor and glory; that it might be seen that he is powerful and merciful. This is constantly given as the reason why God saves people; why he forgives sin; why he redeems the soul; why he delivers from danger and from death. Compare Eze 36:22, Eze 36:32; Isa 37:35; Isa 43:25; Isa 48:9; Jer 14:7; Psa 6:4; Psa 23:3; Psa 25:11; Psa 31:16; Psa 44:26. This is the highest reason which can be assigned for pardoning and saving sinners.

That he might make his mighty power to be known - Exo 9:16. Compare the notes at Rom 9:17.

Barnes: Psa 106:9

He rebuked the Red Sea also - The word rendered "rebuke"commonly means to chide - as when one is angry with another for having done wrong. Here it is evidently a poetic term, meaning that he spake "as if"he were angry; or "as if"the Red Sea did wrong in presenting an obstacle or obstruction to the passage of his people. Compare Exo 14:21-22,

So he led them through the depths - Through what had been the abyss; what had seemed to be depths, being covered with water.

As through the wilderness - As through a desert or dry place; as he afterward led them through the wilderness. The waters parted asunder, and made a way for them.

Barnes: Psa 106:10

And he saved them from the hand of him that hated them - From Pharaoh. By making a path through the waters, they were enabled to escape; by the overthrow of the Egyptians in the Red Sea, they were completely and forever delivered from their oppressors. Exo 14:30.

Barnes: Psa 106:11

And the waters covered their enemies ... - Exo 14:27-28; Exo 15:5.

Barnes: Psa 106:12

Then believed they his words - In immediate view of his interpositions in their behalf in conducting them through the Red Sea, and in the destruction of their enemies.

They sang his praise - In the song composed by Moses on the occasion of their deliverance. Exo. 15.

Barnes: Psa 106:13

They soon forgat his works - On Psa 106:13-15, see the notes at Psa 78:17-22. Literally, here, as in the margin, "They made haste, they forgat."They did it soon; did it without any delay. It was as if they were impatient to have it done.

They waited not for his counsel - For the fulfillment of his promise; or for his command in regard to their future conduct. They did not look to him, but they depended on themselves, and followed their own desires and wishes.

Barnes: Psa 106:14

But lusted exceedingly in the wilderness - Margin, as in Hebrew, "lusted a lust."The reference is to their desire of better food than the manna.

And tempted God in the desert - Tried God, whether he "could"provide for them food and drink. Psa 78:19-20.

Barnes: Psa 106:15

And he gave them their request - By sending great quantities of quails. Num 11:31-32.

But sent leanness into their soul - The word translated "leanness"is from a verb - רזה râzeh - to make thin; to cause to waste away; to destroy. The radical idea is that of abrading or "scraping;"and hence, it means to become lean, to waste away. It occurs only here and in Isa 10:16, rendered "leanness,"and in Mic 6:10, rendered "scant;"margin, "leanness."It means here that the effect of all this on their souls was similar to the effect on the body when it wastes away by disease or want of food. This effect often occurs. In the gratification of their desires, in great temporal success and prosperity, individuals, churches, nations, often forget their dependence on God; lose their sense of the value of spiritual privileges and blessings: are satisfied with their condition; become selfconfident and proud, and forfeit the favor of God. If we pray for temporal prosperity, we should also pray that we may at the same time have grace commensurate with it, that it may be a blessing and not a curse; if we are visited with prosperity when it has not been a direct object of our prayer - if we inherit riches, or if our plans are successful beyond our expectations - or, in the language of the world, if "fortune smiles upon us,"there should be special prayer on our part that it may not be a curse rather than a blessing; that it may be so received and used as not to alienate our minds from God. Few are the Christian people who can bear continued success in life; few are those who are not injured by it; rare is it that growth in grace keeps pace with uninterrupted worldly prosperity; rare is it that the blessings of earth are so received and employed that they are seen to be a means of grace, and not a hindrance to growth in piety. A man does not know what is best for him when his heart is set on worldly prosperity; and God is more benevolent to people than they are to themselves, in withholding what is so often the object of their intense desire. "What is asked in passion, is often given in wrath"- Henry.

Barnes: Psa 106:16

They envied Moses also in the camp - They were envious of him, or rebelled against him, as assuming too much authority. See Num 16:1-2. The reference here is rather to the "result"of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him "was"envy.

And Aaron the saint of the Lord - That is, as set apart to the service of the Lord; or, as employed in holy things. The reference is to his "office,"not to his personal character.

Barnes: Psa 106:17-18

On these verses see Num 16:31-35. This refers to the time when they rebelled against Moses.

Barnes: Psa 106:19

They made a calf in Horeb - Exo 32:4. Probably in resemblance of the Egyptian god "Apis."The image was made by Aaron out of materials furnished by the people, and at their request Exo 32:1-3, so that it might be said to be the act of the people.

And worshipped the molten image - The word rendered "molten"is from a verb נסך nâsak - to pour, to pour out; hence, to cast, to found; and it means anything that is made by fusion or casting. This image was cast Exo 32:4, and hence, this name is given to it.

Barnes: Psa 106:20

Thus they changed their glory - Their true glory - the proper object of worship - God. Compare the notes at Rom 1:23. They "exchanged"that as an object of worship for the image of an ox.

Into the similitude of an ox that eateth grass - Into the likeness of an ox. That is, They worshipped God under that image. The circumstance of its "eating grass"is added to show the absurdity of the act. Instead of worshipping God - an independent Being, who does not need to be supported, but who himself sustains all things, and provides for all - they worshipped an animal that had need of constant sustenance, and would itself soon die if deprived of its proper nourishment. Compare the notes at Isa 40:18-20; notes at Isa 41:6-7.

Barnes: Psa 106:21-22

They forgat God their Saviour ... - The God who had saved, or delivered them, out of Egypt. The sentiment here is the same as in Psa 78:11-12. See the notes at that place.

Barnes: Psa 106:23

Therefore he said that he would destroy them - See Exo 32:10-14. He threatened to destroy them, and he would have done it, if Moses had not interposed and pleaded for them. There was nothing strange or very unusual in this. Many a descending curse upon guilty people is turned away by prayer, and by human intervention. We are constantly endeavoring to turn aside evils which would come upon others - by our intervention - by labor or by prayer. Thus, when we toil to provide food for our children, or give it in charity to the poor, we are endeavoring to avert the evil of starvation which would otherwise come upon them; when we provide for them clothing, we turn away the evils of nakedness and cold; when we give them medicine we turn away the evil of long-continued disease or of death; when we rush through the flames if a house is on fire, or venture out in a rough sea in a boat, to save others from devouring flame or from a watery grave, we seek to turn aside evils which would otherwise come upon them. So when we pray for others we may turn away evils which would otherwise descend on the guilty. No one can estimate the number or the amount of evils which are thus turned away from the guilty and the suffering by intervention and intercession; no one can tell how many of the blessings of his own life he owes to the intercessions and the toils of others. "All the blessings that come upon sinners - "all"that is done to turn away deserved wrath from people - is owing to the fact that the one great Intercessor - greater than Moses - cast himself into the "breach,"and himself met and rolled back the woes which were coming upon a guilty world. "Had not Moses his chosen."Chosen to lead and guide his people to the promised land.

Stood before him - Presented himself before him.

In the breach - literally, "in the breaking."The allusion is to a breach made in a wall 1Ki 11:27; Isa 30:13; Amo 4:3; Job 30:14, and to the force with which an army rushes through a breach that is thus made. So God seemed to be about to come forth to destroy the nation.

Barnes: Psa 106:24

Yea, they despised the pleasant land - Margin, as in Hebrew, "land of desire."That is, a country "to be desired,"- a country whose situation, climate, productions, made it desirable as a place of abode. Such Palestine was always represented to be to the children of Israel (Lev 20:24; Num 13:27; Num 14:8; Num 16:14; Deu 6:3; Deu 11:9; et al.;) but this land had to them, at the time here referred to, no attractions, and they rather desired to return again to Egypt; Num 11:5.

They believed not his word - His assurance in regard to the land to which they were going.

Barnes: Psa 106:25

But murmured in their tents ... - Num 14:2, Num 14:27. They complained of Moses; they complained of their food; they complained of the hardships of their journey; they complained of God. They did this when "in their tents;"when they had a comfortable home; when safe; when provided for; when under the direct divine protection and care. So people often complain: perhaps oftener when they have "many"comforts than when they have "few."

Barnes: Psa 106:26

Therefore he lifted up his hand against them - Num 14:27-33. He resolved to cut them off, so that none of them should reach the promised land.

To overthrow them in the wilderness - literally, to cause them to "fall."

Barnes: Psa 106:27

To overthrow their seed also among the nations - Margin, as in Hebrew, "to make them fall;"to wit, among the surrounding people. The reference here is to the posterity of those who complained and fell in the wilderness. The result of their rebellion and complaining would not terminate with them. It would extend to their posterity, and the rebellion of the fathers would be remembered in distant generations. The overthrow of the nation, and its captivity in Babylon was thus one of the remote consequences of their rebellion in the wilderness.

And to scatter them in the lands - In foreign lands - as at Babylon. If this psalm was written at the time of the Babylonian captivity, this allusion would be most appropriate. It would remind the nation that its captivity there had its origin in the ancient and long-continued disposition of the people to revolt from God.

Barnes: Psa 106:28

They joined themselves also unto Baal-peor - They joined in their devotions, or, they shared in the rites of idolatrous worship. This occurred when they were in the regions of Moab, and on the very borders of the promised land. Num. 25. Many other instances of a similar kind are passed over by the psalmist, and this seems to have been selected because of its special aggravation, and to show the general character of the nation. Even after their long-continued enjoyment of the favor and protection of God - after he had conducted them safely through the wilderness - after he had brought them to the very border of the land of Canaan, and all his promises were about to be fulfilled, they still showed a disposition to depart from God. Baal-peor was an idol of the Moabites, in whose worship females prostituted themselves. Gesenius, Lexicon. Compare Num 25:1-3. Baal was the name of the idol; Peor was the name of a mountain in Moab, where the idol was worshipped.

And ate the sacrifices of the dead - Of false gods, represented as "dead"or having no life, in contradistinction from the true and "living God."They ate the sacrifices offered to those idols; that is, they participated in their worship. Num 25:2.

Barnes: Psa 106:29

Thus they provoked him to anger with their inventions - The word rendered "inventions"means properly "works; deeds;"then it is used in the sense of "evil"deeds, crimes.

And the plague brake in upon them - See Num 25:8-9. No less than twenty-four thousand fell in the plague. Num 25:9.

Barnes: Psa 106:30

Then stood up Phinehas, and executed judgment ... - Inflicted summary punishment upon a principal offender. Num 25:7-8.

Barnes: Psa 106:31

And that was counted unto him for righteousness - See Num 25:11-13. Compare the notes at Rom 4:3. The meaning here is, that this was regarded as a "proof"or "demonstration"that he was a righteous man - a man fearing God.

Unto all generations for evermore - Hebrew, "To generation and generation forever."The record would be transmitted from one generation to another, without any intermission, and would be permanent. This is one of the illustrations of the statement so frequently made in the Scriptures (compare Exo 20:6; Deu 7:9; Rom 11:28) that the blessings of religion will descend to a distant posterity. Such instances are constantly occurring, and there is no legacy which a man can leave his family so valuable as the fact that he himself fears God and keeps his laws.

Barnes: Psa 106:32

They angered him also at the waters of strife - Num 20:3-13. They complained of the lack of water. They wished that they had died as others had done. They murmured against God as if he could not supply their needs. They showed an unbelieving and rebellious spirit - provoking God, and tempting Moses to in act of great impatience by their conduct. In Num 20:13, this is, "the waters of Meribah;"- margin, "strife."This is the meaning of the Hebrew word. The place took its name from the fact that the people there strove against the Lord and against Moses.

So that it went ill with Moses for their sakes - Evil came upon him. He was betrayed into impatience, and was tempted to use words which offended God, and prevented his being permitted to lead the people into the promised land. Num 20:12.

Barnes: Psa 106:33

Because they provoked his spirit - literally, "They made his spirit bitter,"or they embittered his soul. They threw him off his guard, so that instead of manifesting the meekness and gentleness which so eminently characterized him in general (see Num 12:3), he gave way to expressions of anger. See Num 20:10.

So that he spake unadvisedly with his lips - Passionately; in a severe, harsh, and threatening manner. He did not bear with them as he should have done; he did not refer to God, to his power, and to his goodness as he should have done; he spake as if the whole thing depended on him and Aaron: "Hear now, ye rebels; must we fetch you water out of this rock?"The word rendered "spake unadvisedly"- בטא bâṭâ' - means properly to "babble;"and then, to talk idly, or unadvisedly; to utter that which has no meaning, or an improper meaning. Let us not harshly blame Moses, until we are placed in circumstances similar to his, and see how we would ourselves act. Who is there that would not have been provoked as he was, or even to a greater degree? If there are any such, let them "cast the first stone."

Barnes: Psa 106:34

They did not destroy the nations - The Canaanites, Hivites, Jebusites, etc.; the nations that inhabited the land of Canaan.

Concerning whom the Lord commanded them - The command on this subject was positive; and it was to destroy them, to spare none of them. Num 33:52; Deu 7:5, Deu 7:16.

Barnes: Psa 106:35

But were mingled among the heathen - Among the nations; by intermarriage, and by commerce. They suffered them to remain in the land, contrary to the command of God, and thus greatly exposed and endangered the purity of their religion and their own morals. See Jdg 2:2; Jdg 3:5-6.

And learned their works - Their practices; their customs and habits: learned to live as they did. This was an illustration of the danger of contact with the wicked and the worldly. What occurred in their case has often occurred since in the history of the people of God, that by "mingling"with the world they have learned to practice their "works;"have become conformed to their manner of living, and have thus lost their spirituality, and brought dishonor on the cause of religion. There is some proper sense in which the people of God are not to be conformed to the world; in which, though living among them, they are to be separate from them; in which, though they are parts of the same nation, and live under the same government and laws, they are to be a distinct and special people, ruled supremely by higher laws, and having higher and nobler ends of life. Rom 12:2; 2Co 6:14-17.

Barnes: Psa 106:36

And they served their idols - Jdg 2:12-13, Jdg 2:17, Jdg 2:19; Jdg 3:6-7.

Which were a snare unto them - Like the snares or toils by which birds and wild beasts are caught. That is, they were taken unawares; they were in danger when they did not perceive it; they fell when they thought themselves safe. The bird and the wild beast approach the snare, unconscious of danger; so the friend of God approaches the temptations which are spread out before him by the enemy of souls - and, ere he is aware, he is a captive, and has fallen. Nothing could better describe the way in which the people of God are led into sin than the arts by which birds are caught by the fowler, and wild beasts by the hunter.

Barnes: Psa 106:37

Yea, they sacrificed their sons and their daughters - See 2Ki 16:3; Eze 16:20; Eze 20:31; Isa 57:5.

Unto devils - Hebrew, שׁדים shêdiym . The Septuagint, δαιμονίοις daimoniois , "demons."So the Vulgate, "daemoniis." The word is used only in the plural number, and is applied to idols. It occurs only in this place, and in Deu 32:17. On the meaning of this, see the notes at 1Co 10:20.

Barnes: Psa 106:38

And shed innocent blood ... - The blood of those who had committed no crime; who did not "deserve"the treatment which they received. That is, they were sacrificed "as"innocent persons, and "because"it was believed that they "were"innocent: the pure for the impure; the holy for the unholy. It was on the general principle that a sacrifice for sin must be itself pure, or it could not be offered in the place of the guilty; that an offering made for one who had violated law must be by one who had "not"violated it. This was the principle on which "lambs"were offered in sacrifice. It is on this principle that the atonement for sin by the Lord Jesus was made; on this depend its efficacy and its value.

And the land was polluted with blood - That is, Either so much blood was thus poured out, that it might be said that the very land was polluted with it; or, the sin itself was so great, that it seemed to defile and pollute the whole land.

Barnes: Psa 106:39

Thus were they defiled with their own works - By their very attempts to deliver themselves from sin. They were corrupt, and the consciousness that they were sinners led them to the commission of even greater enormities in attempting to expiate their guilt, even by the sacrifice of their own sons and daughters. Thus all the religions of the pagan begin in sin, and end in sin. The consciousness of sin only leads to the commission of greater sin; to all the abominations of idol-worship; to the sacrifice - the murder - of the innocent, with the vain hope of thus making expiation for their crimes. Sinners have never yet been able to devise a way by which they may make themselves pure. It is only the great Sacrifice made on the cross which meets the case; which provides expiation; and which saves from future sin.

And went a whoring - Apostacy from God and backsliding are ofen illustrated in the Scriptures by the violation of the marriage compact, as the relation between God and his people is often compared with the relation between a husband and wife. Compare Isa 62:5; Jer 3:14; Jer 7:9; Jer 13:27; Eze 16:20, Eze 16:22, Eze 16:25, Eze 16:33-34; Eze 23:17.

With their own inventions - More literally, With their own works. See the notes at Psa 106:29.

Barnes: Psa 106:40

Therefore was the wrath of the Lord kindled against his people - Anger is often compared with a fire; as we say now, a man is "inflamed"with passion. See Est 1:12; Lam 2:3; Psa 79:5; Psa 89:46; Jer 4:4; Jdg 2:14. Of course, this must be taken in a manner appropriate to God. It means that his treatment of his offending people was as if he were burning with wrath against them.

Insomuch that he abhorred his own inheritance - He was offended with his people; he treated them "as if"they were an abomination to him. He punished them; he cast them off; he left them to the just results of their own conduct. Were ever any writers more candid and honest than the sacred penmen? There is no effort to vindicate the nation; there is no apology offered for them; there is no concealment of their guilt; there is no attempt to soften the statement in regard to the feelings of God toward them. Their conduct was abominable; they deserved the divine displeasure; they were ungrateful, evil, and rebellious; and the sacred writers do not hesitate to admit the truth of this to the fullest extent.

Barnes: Psa 106:41

And he gave them into the hand of the heathen - That is, of foreign nations. They were indeed "pagans,"in the sense in which that term is used now - that is, they were ignorant of the true God, and worshipped idols; but that idea is not necessarily in the original word. The word "Gentiles"expresses all that the word implies.

And they that hated them ruled over them - Had them in subjection.

Poole: Psa 106:2

i.e. His praiseworthy actions, by a usual metonymy.

Poole: Psa 106:3

That keep judgment that observe and practise what is just and right towards God and men; which in the next clause he calls

doing righteousness. At all times in adversity as well as in prosperity. And this clause may belong either,

1. To the last foregoing words, that doeth righteousness at all times , constantly and perpetually; or rather,

2. To the first words, they are blessed at all times , even in the day of their calamity, which therefore ought not to hinder us from this great and just duty of praising God. And so this verse coheres with the former.

Poole: Psa 106:4

Remember me or, us ; for he speaks here in the name and on the behalf of the whole nation, as is evident from Psa 106:6,7,47 , of which he oft speaks as of one person.

With the favour that thou bearest unto thy people with those favours and blessings which thou dost usually and peculiarly give to thy people; such as the pardon of all our sins, by which we have procured our present miseries, and a complete deliverance, and that improved to thy praise and glory, as well as to our own comfort, as is clearly implied, Psa 106:47 . Visit me with thy salvation; give me that salvation or deliverance which thou hast promised, and which none but thou canst give.

Poole: Psa 106:5

See i.e. enjoy, as the next clause explains it, and as this word is frequently used.

Of thy chosen of thy chosen people; which thou usest to give to thine elect, or to such as are Israelites indeed.

That I may rejoice in the gladness of thy nation with such joy as thou hast formerly afforded unto thy beloved nation or people.

That I may glory that we may have occasion to glory in God’ s goodness to. wards us. With thine inheritance; either in the congregation of thy people, that we thy people may jointly and solemnly praise thy name; or, as thy people, who are commonly called God’ s inheritance, in former ages have frequently done, for the particle with is sometimes used as a note of comparison, as it is in the very next verse, and Job 9:26 Ecc 2:16 7:11 .

Poole: Psa 106:6

With our fathers as our fathers did, and have not been made wiser or better by their examples, as we should have been.

Poole: Psa 106:7

Understood not or, considered not , to wit, so as to be rightly affected with them, to give thee that love, and praise, and trust, and obedience which they deserved and required.

Even at the Red Sea when those wonders of thy power and goodness in Egypt were but newly done, and fresh in memory.

Poole: Psa 106:8

For his name’ s sake that he might glorify his name, and vindicate it from the blasphemous reproaches which the Egyptians and others would have cast upon it, if they had been destroyed. This argument was urged by Moses, Num 14:13 , &c.

Poole: Psa 106:9

As securely as if they had walked upon the dry land.

Poole: Psa 106:10

Of him that hated them of Pharaoh, who pursued them with cruel rage and hatred.

Poole: Psa 106:13

Soon even within three days, Exo 15:22,23 .

They waited not for his counsel they did not wait patiently and believingly upon God for supplies from his hand, in such manner and time as he in his own counsel had appointed and thought fit.

Poole: Psa 106:14

Lusted exceedingly to wit, for flesh, as the next verse showeth.

Poole: Psa 106:15

Either into their persons; or rather, their bodies, which are oft understood by this word; of which see the notes upon Psa 16:10 . So their inordinate desire of pleasing and pampering their bodies was the occasion of destroying them; whilst God denied his blessing, which alone makes food able to nourish us, and inflicted his curse, which made their food as destructive as poison to them.

Poole: Psa 106:16

So called here, not so much for his inherent holiness, whereof Moses had a greater share, but because he was consecrated or set apart by God for that sacred office of the priesthood, in which respect all the priests are said to be holy , Lev 21:6-8 . Hereby he intimates that their envy and rebellion was not only against Aaron, but against God himself.

Poole: Psa 106:17

Dathan with his company, which is sufficiently understood out of the following clause, and out of the history, Nu 16 .

Poole: Psa 106:18

In their company in their associates or confederates, those wicked men , as he calls them in the next clause, to wit, Korah and his company, who were consumed by a fire from the Lord , Num 16:35 , compared with Psa 106:1,2,16-19 .

Poole: Psa 106:19

When they were but very lately brought out of Egypt by such wonderful power and goodness of God, and had seen the dreadful plagues of God upon the Egyptian idolaters, and upon their idols too, as is noted, Num 33:4 , and when the law of God was but newly delivered to them in such a solemn and tremendous manner, and the most high God was yet present, and delivering further precepts to Moses for their benefit upon the top of that very mount. This greatly aggravated their sin.

Poole: Psa 106:20

Changed as far as in them lay, and in respect of their worship.

Their glory their God, who was indeed their glory; for they had this just occasion of triumphing and glorying over all the nations of the world; that whereas all other nations worshipped stocks and stones, or the heavenly bodies, or dead men, they only worshipped the living and true God, who was present and in covenant with them, and with them only.

Into the similitude of an ox into the golden image of an ox or calf.

That eateth grass which is so far from feeding his people, as the true God did the Israelites, that he must be fed by them. And yet the image of such a creature was preferred by them, before the all-sufficient and ever-blessed God, which was an evidence of their horrid contempt of God, and also of their prodigious folly and stupidity.

Poole: Psa 106:23

He said he declared his intention in express words, as Exo 32:10 , and elsewhere.

In the breach: God had made a hedge or wall about them; but they had made a gap or breach in it by their sins, at which the Lord, who was now justly become their enemy, might enter to destroy them; which he had certainly done, if Moses by his prevailing intercession had not hindered him. See Deu 9:12 10:10 . It is a metaphor from a besieged city, where the enemy endeavours to make a breach in the walls, and thereby to enter into the city; which he will do, unless some valiant champion stand in the gap to oppose him.

Poole: Psa 106:24

Despised preferring Egypt and the former bondage before it, Num 14:3,4 , and not thinking it worthy of a little hazard and difficulty in taking the possession of it.

The pleasant land Canaan; which was so not only in truth, Deu 11:11,12 Jer 3:19 Eze 20:6 , but even by the relation of those spies who discouraged them from entering into it.

His word i.e. his promise of giving them the land, and subduing all their enemies before them; which they knew by late and manifold experience that God was both able and willing to do.

Poole: Psa 106:25

To God’ s command, which was, that they should boldly and confidently enter into it.

Poole: Psa 106:26

He lifted up his hand he sware, as this phrase is commonly used, as Gen 14:22 Deu 32:40 Neh 9:15 Rev 10:5,6 : of this dreadful and irrevocable sentence and oath of God, see Nu 14 .

Poole: Psa 106:27

To overthrow their seed he sware also (though not at the same time) that he would punish their sins, not only in their persons, but also in their posterity. See Exo 20:5 32:34 Lev 26:33 . Others refer this to the same oath and history, Nu 14 , because God intended at first to destroy both parents and children, even the whole nation, Psa 106:12,15 , though afterwards upon Moses’ s intercession he limited the judgment to that generation. But that destruction threatened was by the pestilence , Psa 106:12 , not, as here, by captivity and banishment. Besides, God said that, Psa 106:11 , but he did not swear it, but the oath came afterward, Psa 106:21 .

Poole: Psa 106:28

They joined themselves to wit, in worship, whereby they had a union and communion with him, as God’ s people have with God in acts of his worship. And this phrase seems also to note their carnal copulation with

the daughters of Moab in the temple, or to the honour of Baal-peor.

The sacrifices of the dead which were offered to idols, which he calls dead, in opposition to the true and living God, and by way of contempt, and to note the sottishness of idolaters, who worshipped lifeless things, as stocks and stones, or dead men. And some learned men conceive that this is spoken with particular regard to Baal-peor, or the lord of Peor , a place so called, who had been a person of great eminency in those parts, and therefore was worshipped, according to the custom of the heathens, after his death, by sacrifices and feasts appointed for his honour and memory.

Poole: Psa 106:31

And although that action of his might seem harsh, and rash, and irregular, as being done by a private person and a priest, and as allowing the delinquents no space for repentance, it was accepted and rewarded by God as an act of justice and piety agreeable to his mind, and proceeding from a sincere zeal for God’ s honour, and for the good of God’ s people; and God gave him a public testimony of his approbation to be recorded to all generations, and the priesthood to be continued to him and his in all succeeding generations, of all which see Nu 25 .

Poole: Psa 106:32

Or, because of them , upon occasion of their unbelief and murmuring, whereby he was provoked to speak unadvisedly, as it here follows.

Poole: Psa 106:33

He spake unadvisedly: so this word is thought to signify, Lev 5:4 Pro 12:18 . Or, he spake , as the word commonly signifies. Not that it was in itself a sin to speak, but because he spake when he should have been silent; or he spake to the people, when God commanded him only to speak to the rock, Num 20:8-10 ; or, he spake , to wit, the provocation of his spirit, or such words as were agreeable to it, and might be expected from it. He mentions not here what Moses spake, because that was fully known from the history, and because he would throw a veil over Moses’ s infirmity, and rather imply than express his fault.

Poole: Psa 106:34

Concerning whom i.e. concerning whose destruction or rather, which thing to wit, to destroy those Canaanitish nations; for in the Hebrew there is nothing but asher , which signifies only either whom or which .

Poole: Psa 106:35

Mingled in their habits and negotiations, as also in marriages.

Poole: Psa 106:36

Which idols were an occasion of their falling both into further and greater sins, as it follows, Psa 106:37,38 ; and into utter ruin, as this phrase also notes, Exo 23:33 Jud 2:12 , &c.

Poole: Psa 106:37

Of which heathenish practice, See Poole "Lev 18:21" .

Unto devils by which expression he informeth them that they did not worship God, as they pretended and sometimes designed, but devils in their idols; and that those spirits which were supposed by the heathen idolaters to inhabit in their images, and which they worshipped in them, were not gods or good spirits, as they imagined, but evil spirits or devils. See Lev 17:7 Deu 32:17 1Co 10:20 Rev 9:20 .

Poole: Psa 106:38

Innocent blood the blood of their children, who, though sinners before God, yet were innocent as to them, from any crime deserving such barbarous usage from them.

Poole: Psa 106:39

Committed spiritual whoredom, by worshipping those idols which were but human inventions, and that in such an unnatural and bloody manner, as they had devised.

Haydock: Psa 106:1

All are invited to give thanks to God for his perpetual providence over men.

Haydock: Psa 106:1

Alleluia. St. Augustine repeats this word. But it occurs in the Hebrew, &c., at the end of the preceding psalm, of which this is a continuation, shewing how God pardoned his people, and delivered them from captivity, (Calmet) and mankind from sin. (Haydock) (Fathers) (Berthier) ---

Glory. Literally, "confess" your sins, thay you may praise God, (Psalm cv.; Haydock) and adore his mercy and providence. (Worthington)

Haydock: Psa 106:2

Countries. The Jews from Babylon, and all who were redeemed by Christ. (Calmet) ---

He was promised immediately after the fall. [Genesis iii. 15.] (Worthington)

Haydock: Psa 106:3

Sea. Hebrew miyam, for which we should read imim "the right," denoting the south. (Calmet) ---

But the sea, or ocean, is properly used in the same sense. (Berthier) ---

The Ammonites, Philistines, Syrians, and Idumeans, from these four quarters, often reduced the Israelites to servitude, under the judges. (Houbigant) ---

From all parts, the Jews of the ten tribes returned in the reigns of Darius and Alexander. (Calmet, Diss.) ---

But the texts which are applied to this event speak rather of the conversion of the Gentiles, which the prophet has here in view. (Berthier) ---

None are excluded from the benefits of this redemption, but by their own fault. (Worthington)

Haydock: Psa 106:4

Habitation. So were the Jews distressed at Babylon, (Calmet) as many are forced to wander in the world, and all are involved in sin. (Worthington)

Haydock: Psa 106:5

Hungry. As both Jews and Gentiles were for the word of God, (Amos viii. 11.) when Christ appeared. (Haydock) ---

Their wants cried aloud, (St. Augustine) though they sought him not, Isaias lxv. 1. (Berthier) ---

Those who call upon God are relieved by him, in the manner which is most for their welfare. (Worthington)

Haydock: Psa 106:8

Mercies. We are unworthy to open our mouths. This chorus is repeated, (ver. 15, 21, 31.) by the people, after the Levites had sung the intermediate sentences. (Calmet) ---

The ver. 6, 9, 13, 19., are of the same nature, and refer to different sorts of calamities. (Berthier) ---

All the benefits of God, proceeding from his mercy, and not from man's deserts, praise him. (Worthington)

Haydock: Psa 106:10

Darkness. This second allegory represents the condition of the captives, and of mankind, before Christ's coming. (Calmet) ---

The former enjoyed some liberty, Jeremias xxix. 5. ---

But the latter were most miserable, (Matthew ix. 15., and Luke iv. 18.) and of these the words are most naturally explained. (Berthier)

Haydock: Psa 106:11

Exasperated. Hebrew, "changed, or frustrated." This is the source of all misery, (Calmet) as calamities are commonly inflicted on account of sin. (Worthington)

Haydock: Psa 106:12

Labours. There were slaves of various descriptions: some were confined to hard labour, and chained down at night. (Calmet)

Haydock: Psa 106:14

Bonds. Of their passions. See St. Augustine, Confessions viii. 11. (Haydock)

Haydock: Psa 106:17

Iniquity. Making them alter their conduct. Hebrew seems less correct: "they are foolish on account of their way, and they," &c. Illness is sent to punish sin, Job xxxiii. 19., Matthew ix. 2., and John v. 14. (Calmet)

Haydock: Psa 106:20

Word. Jesus Christ, according to the prophetical sense, adopted by the Fathers, (St. Athanasius, or. 3., &c.) though it literally implies, that at God's command the sick were healed, Matthew viii. 7. ---

This allegory again represents the state of captivity. (Calmet)

Haydock: Psa 106:22

Praise. Instead of victims, Psalm xxvi., &c.

Haydock: Psa 106:23

Down to the sea, &c. Captivity is here compared to a tempest. (Calmet) ---

The apostles carry the tidings of salvation to all places. Persecutions are raised; but God grants peace to his Church under Constantine. (Eusebius)

Haydock: Psa 106:24

Deep. The fury of tempests. Various nations, and the treasures of the deep. (Menochius)

Haydock: Psa 106:26

Heavens. So Virgil says: Tollimur in cזlum curvato gurgite & iidem

Subducta ad Manes imos descendimus unda. (ֶneid iii.)

Haydock: Psa 106:27

Up. They knew not how to proceed. Ambiguis ars stupet ipsa malis. (Calmet)

Haydock: Psa 106:29

Breeze. Hebrew, "silence, or calm."

Haydock: Psa 106:30

For. Even to Jerusalem. (Calmet)

Haydock: Psa 106:31

Men. We must thank God for having enabled us to repent, ver. 8. (Worthington)

Haydock: Psa 106:33

Wilderness. God caused his people to pass through the Red Sea, and the Jordan, to possess the fruitful country of Chanaan, part of which had been cursed for the crimes of the Sodomites. (Haydock) ---

He has punished Babylon, (Jeremias xxv. 12.) made a straight road from his people, (Isaias xxxv. 8.) and enabled them to cultivate their country again, ver. 41. (Calmet) ---

The synagogue has been abandoned, and the Church chosen. (Berthier) ---

The power of God is displayed, who caused the land of promise to be more fertile for his people, which is now very barren. (Worthington)

Haydock: Psa 106:34

Barrenness. Or "saltness." (Haydock) ---

He alludes to the environs of Sodom, Genesis xiii. 10., and xix. 24. (Worthington)

Haydock: Psa 106:37

Of birth. A plentiful crop, facient fruges germina. (St. Jerome) (Calmet) ---

Abundance of fruit shall grow in some places, while others are punished on account of sin. (Worthington)

Haydock: Psa 106:40

Princes. Jochonias was humbled, (Haydock) and exalted, with Daniel, &c., 4 Kings xxv. 27. Others explain it of Nabuchodonosor and Baltasar, who were reduced to the state of ignominy and death. (Calmet) ---

The Jews experienced the greatest miseries at the last siege of Jerusalem. (Berthier)

Haydock: Psa 106:41

Sheep. The Gentiles took the place of the obstinate Jews. (St. Augustine)

Gill: Psa 106:1

Praise ye the Lord,.... Or "hallelujah"; which, according to the Arabic version, is the title of the psalm; and so it stands in the Septuagint, Vulgate Latin, and Ethiopic versions. Several psalms following begin in like manner; it begins as the former ended, and ends as it begins; praise being due to God at all times, and on all occasions.

O give thanks unto the Lord: always, for all things, temporal and spiritual, since not worthy of any: or, confess unto the Lord ^h; his great goodness, and your unworthiness; and all your sins and transgressions committed against him, who only can pardon.

For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.

For his mercy endureth for ever; notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.

Gill: Psa 106:2

Who can utter the mighty acts of the Lord?.... Or powers ⁱ; to which answers the Greek word for the miracles of Christ, Mat 11:20, and Kimchi here restrains them to the wonders wrought in Egypt, and at the Red sea: but they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing; in the sustaining and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints; in all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues.

Who can show forth all his praise? all those things done by him, worthy of praise, they are so many and so great? see Psa 40:5.

Gill: Psa 106:3

Blessed are they that keep judgment,.... Or "observe" ^k it; the righteous judgment of God on wicked men; by which he is known in his justice, holiness, truth, and faithfulness; and by which the inhabitants of the earth observing it, learn to do righteousness, as follows: or else it may intend the word of God, his laws, statutes, and ordinances, after called his judgments, Psa 19:9, which should be observed and kept, as the rule of our actions, walk, and conversation.

And he that doeth righteousness at all times; continually believes in Christ for righteousness, and puts on that as his justifying righteousness; whereby he becomes righteous as he is, 1Jo 3:7, and performs acts of righteousness from a principle of grace, as a fruit of regeneration, and an evidence of it, 1Jo 2:29, that does it with right views, aims, and ends; not to be justified and saved by it, but because God requires it; and it is for his glory, and to testify subjection to him, and thankfulness for favours received from him. And this is to be done at all times; we should never be weary of well doing, but be always abounding in good works; and happy are those that will be found so doing, such are "blessed" persons: not that their blessedness lies in or arises from righteousness done by them; but this is descriptive of such that are blessed in Christ with the remission of sins, and his justifying righteousness. And these are the proper persons to show forth the mighty acts and praise of the Lord; they are most capable of it, and more likely to perform it with acceptance than any other; see Psa 50:14.

Gill: Psa 106:4

Remember me, O Lord, with the favour that thou bearest unto thy people,.... The Lord has a special and peculiar people, whom he has chosen, taken into covenant, given to his Son, redeemed by him, who are called by grace, and brought to glory: to these he bears a peculiar favour, loves with an everlasting love; which he has shown in the choice of them; in the gift of his Son to them; in their regeneration, and eternal salvation. Now nothing can be more desirable than an interest in this favour, in which is life, spiritual and eternal; is the strength and security of believers, the source of their comfort, and the foundation of their happiness: to be remembered with this is to have a view of interest in it, a comfortable sensation of it, and an application of benefits by it.

O visit me with thy salvation; a prayer, either for the coming of Christ, as God's salvation, promised, expected, and wished for; or, however, for an application of spiritual salvation to be wrought out by him; for a view of interest in it; to have the joys and comforts of it now, and the full possession of it hereafter. A gracious and desirable visit this! The ends of such requests, or of such a visit, follow:

Gill: Psa 106:5

That I may see the good of thy chosen,.... The elect, according to the foreknowledge of God; who are chosen in Christ to holiness and happiness, through sanctification of the Spirit, and belief of the truth unto salvation by him; the vessels of mercy afore prepared unto glory, both of Jews and Gentiles. The "good" of those is not any goodness of their own, for there is none in them naturally; they are by nature no better than others, none are good, nor do good, no, not one: but the goodness of God laid up for them, and bestowed on them; the blessings of goodness with which Christ is preparing for them; all the good things secured for them in a well ordered covenant; which they partake of in time, and to eternity. To "see" these is not to have a superficial, notional, knowledge of them, as hypocrites may have; or a distant view of them, as Balaam, and the rich man in hell; but to have an experience of them, possess them, and enjoy them.

That I may rejoice in the gladness of thy nation; all the nations of the world are the Lord's; but there is a chosen generation, an holy nation, that is peculiarly his; a nation taken out of a nation, nay, taken out of all the nations that are upon earth: and these have a joy peculiar to them, which foreigners know nothing of, and strangers intermeddle not with; a spiritual joy in the Holy Ghost; a rejoicing in Christ Jesus, in his person, blood, righteousness, and sacrifice, and in hope of the glory of God; and such joy is desirable, a joy unspeakable, and full of glory.

That I may glory with thine inheritance; the same with his chosen people and nation: for the Lord's people is his portion, and the lot of his inheritance; they are chosen for an inheritance, given to Christ as such, with which he is well pleased, esteeming them a goodly heritage; they are his purchased possession, his jewels and peculiar treasure. These "glory" not in themselves, in their strength and wisdom, their riches and righteousness; but in Christ and in his righteousness, and in what he is made unto them. And the psalmist desires to join with them, and glory in what they did, and in no other; and unite with them in giving glory to God and Christ, now and hereafter, for his salvation, and all good things from him.

Gill: Psa 106:6

We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of God, Num 32:14. And this the psalmist, in the name of the people of Israel, confesses, as it was his and their duty and interest so to do, Lev 26:40, and as we find it was usual with Old Testament saints, Jer 3:25.

We have committed iniquity, we have done wickedly; this heap of words is used to denote not only the multitude of their sins, but the aggravated circumstances of them; that they had committed all manner of sins, not sins of ignorance, frailty, and infirmity only; but presumptuous sins, sins against light and knowledge, grace and mercy; sins against both tables of the law, against God and their neighbour; and these attended with many aggravations: all which a sensible sinner is ready to make a frank and ingenuous confession of, and forsake; and such an one finds mercy with a God pardoning iniquity, transgression, and sin: this form of confession is followed by Solomon and Daniel, 1Ki 8:47.

Gill: Psa 106:7

Our fathers understood not thy wonders in Egypt,.... Or, "our fathers in Egypt" ^l; while they were there, they did not understand, or wisely consider and attend unto, the miracles there wrought, the plagues inflicted on the Egyptians. These were done in their sight, they saw them with their eyes; yet had not hearts to perceive them, and understand the true use and design of them: not only that these were for the destruction of their enemies, and for their deliverance from them; but that they were proofs of the power of God, and of his being the one only and true God, in opposition to the idols of the Egyptians; and that he only ought to be adhered unto, worshipped, and trusted in. Had they adverted to these things, they would not so easily have given in to a murmuring and repining spirit, to a distrust of the power and providence of God, and to idolatry, as they did; see Deu 29:2, something of this kind may be observed in the disciples of Christ, Mar 6:52.

They remembered not the multitude of thy mercies; the mercies of God bestowed on his people are many, both temporal and spiritual; there is a multitude of them; the sum of them is great, it cannot well be said how great it is: but though they are so many as not to be reckoned up in order, yet a grateful remembrance of them should be kept up; it is sinful to forget them, and argues great ingratitude. Past mercies should be remembered, both for the glory of God, and to encourage faith and hope in him, with respect to future ones, as well as to preserve from sinning against him. The stupidity and ingratitude of this people, here confessed, were the source of their rebellion against God, as follows:

but provoked him at the sea, even at the Red sea; or, "sea of Suph" ^m; so called, either from a city of this name, which it washed, as Hillerus ⁿ thinks; see Num 21:14 or from the sedge and weeds in it, or reeds and rushes that grew upon the banks of it. When they were come hither, though just brought out of Egyptian bondage, and had seen the wonders the Lord had done; and though now in the utmost distress, the Egyptian army behind them, and the sea before them; yet neither past mercies nor present danger could keep them from rebelling against the Lord. They provoked him by their language to Moses;

because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Exo 14:11. The Targum is,

"but they rebelled against thy word.''

Gill: Psa 106:8

Nevertheless, he saved them for his name's sake,.... Not for any worth or worthiness in them; not for their righteousness sake, for they were a rebellious and disobedient people; but for his name's sake, because his name was called upon them, and he was called the God of the Hebrews, as Aben Ezra observes; and the God of Abraham, Isaac, and Jacob, their ancestors; to whom he had promised the land of Canaan, and was their covenant God; and because of his covenant, and of his divine perfections, and the glory of them, which were engaged to make it good; therefore he saved them, see Eze 20:9. And so the spiritual Israel of God are saved, not for any superior excellencies in them, for they are in no wise better than others; nor for their righteousness sake; but to display the wisdom and faithfulness of God, his grace and mercy, his justice and holiness, power, goodness, and truth. And so here it follows;

that he might make his mighty power to be known; not only among the Israelites, but among the nations of the world; who, had he not saved them, might have thought, and said, that it was for want of power, and that he could not do it; see Deu 9:28.

Gill: Psa 106:9

He rebuked the Red sea also, and it was dried up,.... By sending a strong east wind, which drove the waters back, and made the sea a dry land, Exo 14:21.

So he led them through the depths; that is, the deep waters of the sea, which were cast up as an heap, and stood as a wall on each side, through which they passed.

As through the wilderness; or rather, "as on a plain"; for a passage through a wilderness where no roads are, and many obstructions be, is not easy; and so it is manifestly to be understood in Isa 63:13, where Jarchi and Kimchi interpret it a plain and smooth ground, a champaign country; and so the word is used for a plain, in opposition to mountains, in Jer 9:10, and then the sense is, that God led them through the sea, being dried up, as if they were led through a plain and open country, where was nothing to obstruct their march; an emblem of baptism, 1Co 10:1, and of the passage of the people of God through this world; See Gill on Psa 78:13.

Gill: Psa 106:10

And he saved them from the hand of him that hated them,.... As Pharaoh and his people did, because of their numerous increase, which they endeavoured to prevent; and still more because of the plagues inflicted on them; and now because they were got away from them, and therefore pursued them in great wrath and indignation, Exo 15:9.

And redeemed them from the hand of the enemy; the same thing in different words; so the Lord Christ has saved and redeemed his people out of the hand of all their spiritual enemies; and those that hate them and war against them, as sin, Satan, and the world, Luk 1:71.

Gill: Psa 106:11

And the waters covered their enemies,.... They pursuing the Israelites into the sea, the waters returned, and covered Pharaoh and all his host, and drowned them, so that they sunk as a stone, and as lead into the bottom of the sea, Exo 14:28.

There was not one of them left; to return back to Egypt, and give an account of what became of the army, Exo 14:28, an emblem this of the utter destruction of all our spiritual enemies by Christ; who has not only saved us from them, but has entirely destroyed them; he has made an end of sin, even of all the sins of his people; he has spoiled Satan and his principalities and powers; he has abolished death, the last enemy, and made his saints more than conquerors over all. Likewise it may be a representation of the destruction of the wicked at the last day, who will be all burnt up at the general conflagration, root and branch, not one will be left; see Mal 4:1.

Gill: Psa 106:12

Then believed they his words,.... And not till then; for this is observed, not to their commendation, but to show the slowness of their hearts to believe; they believed on sight, but not before, as Thomas did; whereas, "blessed are they that have not seen, and yet have believed", Joh 20:29. When they saw the Egyptians dead on the sea shore, then they believed the Lord, and his servant Moses; what he said by his servant Moses, that he would save them from the Egyptians, whom they should see no more, that is, alive, Exo 14:13. The Targum is,

"and they believed in the name of his Word.''

They sang his praise; Moses with the men, and Miriam with the women; the song is recorded Exo 15:1 and thus when the people of God have got the victory over the antichristian beast, they will stand on a sea of glass and sing the song of Moses and of the Lamb, Rev 15:2.

Gill: Psa 106:13

They soon forgat his works,.... The miracles he wrought in Egypt, the deliverance of them from thence with a mighty hand and outstretched arm, and the leading them through the Red sea as on dry land, and destroying all their enemies; all these they soon forgot, for they had gone but three days' journey into the wilderness after this, ere they began to murmur and show distrust of the power and providence of God, Exo 15:22, it is in the Hebrew text, "they made haste, they forgat his works" ^o; as soon as they were out of Egypt, they were for entering into the land of Canaan at once, and were much displeased that they were not immediately led into it.

They waited not for his counsel; they did not ask counsel of God, though it belongs to him, and he is wonderful in it, and does all things after the counsel of his own will; nor would they take it when given by Moses and Joshua; they did not choose to wait his time and way of working; they were for limiting the Holy One of Israel to their time and way; they were for being in the land of Canaan before his time; and were for eating flesh, when it was his counsel to feed on manna he provided for them every day.

Gill: Psa 106:14

But lusted exceedingly in the wilderness,.... Or, "lusted a lust" ^p as in Num 11:4 to which story there related this refers; they were not content with the manna they had every day, though very nourishing and of a sweet taste; they lusted after the fish and flesh of Egypt, and other things they ate there; so that this was not a natural lust, or craving after food and drink, to satisfy nature, which would not have been criminal; but a voluptuous last to gratify their appetite: it was lusting after evil tidings, as the apostle interprets it, 1Co 10:6, lust after sinful things, or any unlawful object, or after anything in an unlawful way, is sin.

And tempted God in the desert; which is expressly forbidden by a law which our Lord referred to when he was tempted by Satan in the wilderness: a very ungrateful action this, since God tempts no man to sin; a very daring impiety, a sin of the first magnitude, and which lay in making experiments, in trying whether the presence of God was among them or not; and putting God as it were on proving that he had power sufficient to provide for them in the wilderness; see Exo 17:7. It seems it was Jesus Christ whom they tempted, from whence it appears that he is truly God, 1Co 10:9. Both in this and the preceding clause an emphasis lies on the place where all this was done, the wilderness or desert, where God had done such great things for them, and where they could not help themselves, but were wholly and immediately dependent on him.

Gill: Psa 106:15

And he gave them their request,.... Flesh and feathered fowl in great abundance; see Psa 78:27. So God sometimes gives to wicked men what they ask for, as much as they can desire, yea, more than heart could wish.

But sent leanness into their soul: or "body"; the Septuagint, Vulgate Latin, and all the Oriental versions, read, "he sent fulness into their souls"; he gave them flesh to the full, even to a nausea; they fed too heartily on it, and were surfeited with it; which not being digested brought a repletion, and issued in a consumption; or rather death, immediate death, is meant, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it; for while the flesh was in their mouths, and they were chewing it between their teeth, the wrath of God came upon them and slew them, Num 11:33. It is true in a spiritual sense, that while the bodies of wicked men are fed and pampered, their souls are starved, and at last eternally lost; as the rich man's in the Gospel, who fared sumptuously every day: and worldly professors are very lean ones; such who mind earth and earthly things never thrive in spirituals; and either they soon drop their profession, err from the faith, and turn apostates; or, if they continue, the cares of the world, and the deceitfulness of riches, choke the word; so that it is unprofitable to them, not being mixed with faith by them; and hence leanness under the best of means: yea, there is sometimes a leanness in the souls of the people of God, when corruptions prevail, the graces of the spirit are low in exercise; when there is a want of a spiritual appetite to the word; and when they fall into bad company, or do not improve conversation with one another in a spiritual way; or are too much taken up, ensnared, and entangled with the things of the world; see Isa 24:16.

Gill: Psa 106:16

They envied Moses also in the camp,.... That he should be generalissimo there, have the sole command of the people, and be their leader and chief magistrate. Gifts qualifying men for civil government are from the Lord, and these commonly draw the envy of others upon them; who, though they pretend patriotism and the good of their country, yet seek themselves; and would be in the places of those they envy and speak against; which was the case of Dathan and Abiram, the sons of Reuben, who thought themselves as fit, and had a better right, as being the sons of Jacob's firstborn, to command, than Moses.

And Aaron the saint of the Lord; who was not only a holy good man, but was separated from his brethren, sanctified, and put into the priest's office, and this drew upon him the envy of many of the Levites, at the head of whom was Korah, a Levite; these envied that he should be the high priest, and that this office should be restrained to his family; now the envy to each of these is ascribed to the whole body of the people, though discovered only in some, because it was not opposed by them; see Num 16:1.

Gill: Psa 106:17

The earth opened and swallowed up Dathan,.... One of the heads of the conspirators against Moses and Aaron; the earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once. This was a new, marvellous, and unheard of thing, and which manifestly showed the divine displeasure and resentment at their proceedings; and served greatly to confirm the authority and office of Moses and Aaron; see Num 16:30.

And covered the company of Abiram; another of the heads of the confederacy. Korah is not mentioned, though the earth swallowed up him and all that belonged to him, their houses and their goods; some think the reason is because it was well known that this was his case, when Dathan and Abiram are not so expressly mentioned in the history by Moses; as also because the sons of Korah were now in esteem as singers; nor is On the son of Peleth mentioned, because, as Kimchi says, he repented, and desisted from the conspiracy.

Gill: Psa 106:18

And a fire was kindled in their company,.... This seems to be the company of Korah, or however a part of it, the two hundred and fifty men that had censers, and so were of the Levitical race, as Korah was; this fire came from the Lord out of heaven.

The flame burned up the wicked; the two hundred and fifty men with censers, Num 16:35, this was an emblem of that fire which shall consume those that hurt the witnesses; or of that vengeance of eternal fire which wicked men will suffer for ever.

Gill: Psa 106:19

They made a calf in Horeb,.... A golden one, of the earrings of gold which were in the ears of their wives, sons, and daughters; these they took and melted down, and cast into the figure of a calf, or an ox, as it is afterwards said, in imitation of the Egyptians, who worshipped the ox; a people that had used them ill, from whose bondage they were just delivered; on whom they had seen the judgments of God inflicted, and who were notoriously wicked and an idolatrous people, and yet these they imitated; and, which was still a greater aggravation, this they did in Horeb, the mountain in which God appeared in so terrible a manner, with thunder and lightnings, and in fire, out of which he spoke to them; and when he gave them a body of laws, among which were one that forbid the worshipping of graven images; and yet they made and worshipped one in this very place, from whence they received this law; as follows.

And worshipped the molten image; when fashioned with a graving tool, and made a molten calf, they said, these be thy gods, O Israel, which brought thee out of Egypt; and they brought their burnt offerings and peace offerings, and ate and drank before it, and danced about it; all which were acts of idolatrous worship, Exo 32:1. This was so heinous a sin, that the Jews say it is not expiated to this day, and that there is no punishment comes upon them but there is an ounce of the golden calf in it ^q.

Gill: Psa 106:20

Thus they changed their glory,.... God, who is glorious in all the perfections of his nature, and is glory itself, and was the glory of these people; it was their greatest honour that they had knowledge of him, nearness to him, the true worship of him among them, and that they were worshippers of him; and who, though he is unchangeable in himself, may be said to be changed when another is substituted and worshipped in his room, or worshipped besides him; which was what the Heathen did, and in which the Israelites exceeded them, Rom 1:23, the Targum is,

"they changed the glory of their Lord.''

Into the similitude of an ox that eateth grass; which was monstrous stupidity, to leave the worship of the true God, El Shaddai, God all sufficient, all powerful, that stands in need of nothing, but upholds and supports all creatures in being, and provides them with necessaries; and worship an ox, yea, the figure of one that eats grass, that lives on hay, and is supported by that which is so weak and withering; the Targum adds,

"and makes dung;''

or defiles itself with it, as the ox does while it is eating grass; Jarchi observes, there is nothing more abominable and filthy than an ox when it is eating grass, which then makes much dung, and defiles itself; this the Targumist adds, to make the worship of such a creature the more contemptible.

Gill: Psa 106:21

They forgat God their Saviour,.... Not only forgat the works of God, Psa 106:13, but forgat God that did those mighty works; forgat that there was a God; or however forgat him that is the only true and living God, when they said of the molten image, "these are thy gods, O Israel"; and what aggravated their crime was, they forgot that God that had saved them in so wonderful a manner out of the hand of their enemies, for his own name's sake; and had led them safely through the Red sea as on dry land, and destroyed those that hated them.

Which had done great things in Egypt: meaning the ten plagues on the Egyptians, and the deliverance of the Israelites from them.

Gill: Psa 106:22

Wondrous works in the land of Ham,.... The same with Egypt; Mizraim, from whence Egypt had its name, being the son of Ham; See Gill on Psa 78:51. See Gill on Psa 105:23, and these wondrous things are the same plagues as before, so called because they exceeded the power of nature; the magicians themselves confessed the finger of God in one of them; and they were all of them such as might be truly said to be miracles.

And terrible things by the Red sea; or "in it", as the Syriac and, other versions; as the utter destruction of Pharaoh and his army, not one being left, which was doing terrible things in righteousness; and by which it appeared that with God is terrible majesty; and who shows himself to be terrible in his works, and even to the kings and princes of the earth; but all these things were soon forgot, which it might have been thought, being so amazing and terrible, would have made a lasting impression on them.

Gill: Psa 106:23

Therefore he said that he would destroy them,.... He said in his word, the Targum adds; he thought within himself he would; he seemed determined in his own mind to destroy them, being provoked at their wretched forgetfulness of him, and their idolatry; he said to Moses,

let me alone, that my wrath may wax hot against them, and that I may consume them, Exo 32:10. The decree indeed was not gone forth, but there was such an appearance of displeasure as if ruin was determined; and a great number was destroyed, and the whole body was threatened.

Had not Moses his chosen stood before him in the breach; made between God and the Israelites by their sin; the allusion is either to an hedge broken down, at which a spoiler enters, unless made up, Eze 22:30, or to a breach made in the wall of a besieged city, at which the besieger enters, unless stopped by the besieged, Isa 30:13, or to the bank or dam of a river broken down, which lets in a flood of waters, 2Sa 5:20. So Moses made up the hedge, and stood in the gap; he presented himself to God, rushing in like a man of war, and pouring out his wrath like an inundation of waters: this is to be understood of his fervent and importunate prayer to God on the behalf of this people, and which succeeded.

To turn away his wrath, lest he should destroy them; Exo 32:11 so the Targum,

"unless Moses his chosen had rose up and strengthened, or prevailed in his prayer before him to turn away his wrath from destroying.''

This shows the power and efficacy of prayer, and of what avail it is with God, especially the prayer of his elect; it was Moses, his chosen, that prayed, a choice servant of his; and whom he had chosen to everlasting life, as well as to be the deliverer, guide, and governor of Israel; see Luk 18:7. Herein he was an eminent type of Christ, as in other things; as Moses was a mediator between God and the people of Israel, so is Christ between God and his people. Sin is a transgression of God's law, a breaking of his statutes, which he has set as an hedge, fence, or wall, about man; and this has made a breach between God and man; which lets in the wrath of God as a flood, and justice as an armed man: and terrible it is to consider there is no standing before him, and making up the breach; but Christ has interposed as a surety, made satisfaction to law and justice, and procured peace and reconciliation; and so, by his atonement and intercession, has made up the breach, appeased the wrath of God, and turned it away, and prevented the ruin and destruction of his people.

Gill: Psa 106:24

Yea, they despised the pleasant land,.... Or "land of desire" ^r; the land of Canaan; a very delightful and desirable country, the glory of all lands, a land that abounded with everything for necessity and pleasure. The spies themselves, that brought an ill report of it, owned it was a land flowing with milk and honey; but that there were such difficulties to possess it which they thought insuperable: and hence the people despised it, inasmuch as, when they were bid to go and possess it, they refused, and did not choose to be at any difficulty in subduing the inhabitants of it, or run any risk or hazard of their lives in taking it, though the Lord had promised, to give it them, and settle them in it; but they seemed rather inclined to make themselves a captain, and return to Egypt, when they were just on the borders of Canaan; which was interpreted as despising the land, Num 14:1. This was a type of heaven, the good land afar off; the better country, the land of promise and rest; in which is fulness of provisions, and where there will be no hunger and thirst; where flows the river of the water of life, and stands the tree of life, bearing all manner of fruits; where there is fulness of joy, and pleasures for evermore: the most delightful company of Father, Son, and Spirit, angels and glorified saints; and nothing to disturb their peace and pleasure, neither from within nor from without. And yet this pleasant land may be said to be despised by such who do not care to go through any difficulty to it; to perform the duties of religion; to bear reproach for Christ's sake; to go through tribulation; to walk in the narrow and afflicted way, which leads unto it: and by all such who do not care to part with their sinful lusts and pleasure; but prefer them and the things of this world to the heavenly state.

They believed not his word; his word of promise, that he would be with them, and lead them into the pleasant land, and put them into the possession of it: which disbelief of his word was highly provoking to him; and therefore he swore they should not enter into his rest; and because of their unbelief they did not, Num 14:11. This is a very heinous sin, to disbelieve God that is true, and cannot lie; it is to make him a liar; nothing can more dishonour him; it is a departure from him, very provoking to him, and of very dangerous consequence; unbelievers shall have their part and portion in the lake which burns with fire and brimstone, Rev 21:8.

Gill: Psa 106:25

But murmured in their tents,.... Throughout their tents; the murmuring was general; they murmured often; but what is here referred to seems to be their murmuring upon the report of the spies, Num 14:2. To murmur against God and his providence is a very great evil; and which generally proceeds on one or other of these two things; either because men have not so much of the good things of this world as others have; or because they endure more afflictions, and so are ready to charge the ways of God with inequality; not considering that God is a Sovereign, and may do with his own what he pleases; and that they are deserving of nothing at his hands; and that their punishment or chastisement is less than their sins deserve.

And hearkened not unto the voice of the Lord; to go up and possess the land; they disbelieved his word, and were disobedient to his command. The use the apostle makes of this, see Heb 3:7, and of their other provocations, of their lust, idolatry, fornication, tempting of God, and murmuring against him, see 1Co 10:6.

Gill: Psa 106:26

Therefore he lifted up his hand against them,.... A gesture used in swearing, Gen 14:22. So the Targum understands it here,

"and he lifted up his hand with an oath, because of them:''

and so it is interpreted by Aben Ezra, Jarchi, Kimchi, and Ben Melech; and agrees with Num 14:28. The same gesture was used by the Heathens in swearing, as by Latinus ^s. Or he lifted up his hand, in a way of judgment, to strike the blow; and which, when it lights on man with the indignation of his anger, falls heavy; see Isa 26:11. To overthrow them in the wilderness; as he did all the murmuring generation that came out of Egypt, all but Caleb and Joshua; all from twenty years and upwards, their carcasses fell in the wilderness; there they were wasted, consumed, and died, Num 14:32.

Gill: Psa 106:27

To overthrow their seed also among the nations,.... Their posterity was not overthrown in the wilderness; they were spared to possess the land their fathers despised. This respects later times, as does what follows:

and to scatter them in the lands; which Kimchi explains by the discomfiture of them by the Amalekites and Canaanites, when they presumed, contrary to the will of God, to go up to the top of the hill; and by Arad's taking some of them prisoner, afterwards, Num 14:45. But this was not done, nor to be done, in the wilderness: but the meaning is, that God lifted up his hand in the wilderness, and sware there, as Ezekiel says, Eze 20:23, that he would scatter them and disperse them among the Heathen; that is, at one time or another; which he did in part at the Babylonish captivity, and completely by the Romans: which is now their case, and is a standing proof of this prophecy, and an accomplishment of the oath of God.

Gill: Psa 106:28

They joined themselves also unto Baalpeor,.... Or to the idol Peor, as the Targum. Baal, which signifies Lord or master, was a common name for an idol in many countries; wherefore, to distinguish one from another, an additional name was used. Baalzephon was the god of the Egyptians; Baalzebub the god of the Ekronites; and here Baalpeor the god of the Moabites: for the fact referred to was committed when the children of Israel were on the borders of Moab, and when Balak sent for Balaam to curse them; who at last advised him to draw them to commit fornication with the daughters of Moab; who might then prevail upon them to commit idolatry, which would bring the wrath of God upon them. And in this he succeeded. The above idol had its name of Peor either from the obscene actions done in the worship of it, too filthy to be related, and which, it is thought, are referred to in Hos 9:10. It seems to be the Priapus of the Heathens. Or, as others, from a mountain of this name, where was the house or temple in which it was worshipped: hence we read of Mount Peor, and of Bethpeor, Num 23:28. So Suidas ^t says, Baal is Saturn, and Peor the place where he was worshipped. Or else from some great man of this name, Lord Peor; who being of great fame and note among the Moabites, for some extraordinary things done by him, was deified and worshipped after his death; as was common among the Heathens. To this idol the Israelites joined or "yoked" themselves, as the word ^u signifies: they withdrew themselves from the yoke of the true God, whose yoke is easy, and put their necks under the yoke of an idol; which was to be unequally yoked: or they were tempted unto it; they committed spiritual whoredom with it, which is idolatry; they left their first and lawful husband, to whom they were married, and joined themselves to an idol, and cleaved to it. The phrase is expressive of their fellowship with it, and with the idolatrous worshippers of it; they devoted and gave up themselves to the worship of it; just as the true worshippers of God are said to join themselves to him, Jer 50:6, they were, as the Septuagint renders it, initiated into the rites and mysteries of this idol.

And ate the sacrifices of the dead; which were offered up to this lifeless statue. So idols are called the dead, in opposition to and distinction from the living God, Isa 8:19. Or they partook of the feasts which were kept in honour of their dead deified hero, Lord Peor; see the history in Num 25:1. These were sacrifices offered to the Stygian Jupiter, or Pluto, called by the Phoenicians Mot ^w, the same with Chemosh, the god of the Moabites; and who also was Baalpeor, according to Jerom ^x.

Gill: Psa 106:29

Thus they provoked him to anger with their inventions,.... Sin is an invention of man's: when our first parents sinned, they found out many inventions; and their posterity ever since have been inventors of evil things; and man's invention is very quick at that work. All false doctrine and false worship are of men's finding out; all idolatrous practices are their inventions, and which are here intended; see Psa 106:39. And these are very provoking to God, who is jealous of his glory, and which is taken from him hereby; and even when he forgives such sins of men, he takes vengeance on their inventions, as in this case, Psa 99:8. For it follows:

and the plague brake in upon them: like an inundation of water, and carried off four and twenty thousand persons, Num 25:9.

Gill: Psa 106:30

Then stood up Phinehas, and executed judgment,.... When none else would, he rose up in great zeal for the Lord of hosts; and took on him the work of a civil magistrate, and slew two persons of noble birth in the very act of fornication. The Targum is,

"he prayed''

and so the Syriac version

"he interceded with the Lord, that the plague might stop.''

This he might do, as well as the other, though it is not elsewhere recorded, and in which he succeeded: but in the Talmud ^y it is observed that it is not said יתפלל (that is, "he prayed"), but יפלל, from whence may be learned, if it is proper to say so, that he executed judgments with his Maker. The Septuagint and Vulgate Latin versions render it, "he appeased"; made atonement for propitiation; and this is said of him, Num 25:13.

And so the plague was stayed; it was restrained from proceeding further; no more execution was done by it. In this he was a type of Christ, who, by doing righteousness, by the atoning sacrifice of himself, and by his intercession, has appeased the wrath of God, and satisfied divine justice so that there is no condemnation to them that are interested in him; no evil of punishment shall befall them, nor plague come nigh them.

Gill: Psa 106:31

And that was counted unto him for righteousness,.... Not for his justifying righteousness before God; for all the works of righteousness done by the best of men cannot justify them before him, much less a single action: but his executing judgment in the manner he did, or slaying the above two persons, was esteemed a righteous action by the Lord himself; who upon it caused the plague to cease, and likewise gave to Phinehas the covenant of an everlasting priesthood, and to his posterity; whereby the action had eternal honour put upon it, and was sufficiently secured from the calumny of men; who might condemn it as a rash action done by a private person, assuming the office of a public magistrate; and as being a cruel one, not giving the criminals time for repentance. But all this is set aside by the testimony of God himself, approving of it; and so it continues to be esteemed, as it is said it should,

unto all generations for evermore: whenever it is spoken of, it is spoken of with commendation, as a righteous action, as expressive of true zeal for the Lord of hosts. Moreover, the covenant made with him upon it, which confirmed the justness of it, that taking place in Zadok, a priest of his line, continued in it till the Messiah came, who is a Priest for ever: see Eze 44:15.

Gill: Psa 106:32

They angered him also at the waters of strife,.... Or, "at the waters of Meribah" ^z; that is, Meribahkadesh, as it is called in Deu 32:51 to distinguish it from Meribahrephidim, where also were waters of strife or contradiction; at which the people murmured and strove with the Lord, and greatly displeased him, Exo 17:7.

So that it went ill with Moses for their sakes; he was not suffered to go with them into the good land; though he most earnestly desired it, it could not be granted: but when he was just upon the borders of it, he is bid to go up to the mount, and take a view of it, and die; and all because of what was done at this place; see Num 20:12.

Gill: Psa 106:33

Because they provoked his spirit;.... Though he was a very meek man, meeker than any upon the face of the earth, Num 12:2, yet, being greatly provoked, let fall some passionate and undue expressions: and this was not only his sin, but the fault of those also that provoked him, and with this view it is mentioned. The Targum is,

"for they rebelled against his Holy Spirit;''

the Holy Spirit of God, as in Isa 63:10. Jarchi interprets it of Moses and Aaron provoking the Spirit of God; which sense is mentioned, by Aben Ezra and Kimchi; though they seem to prefer the former, and which seems best. Some interpret it of the Israelites, that they caused Moses and Aaron to provoke his Spirit.

So that he spake unadvisedly with his lips; that is, Moses spake,

saying, Hear now, ye rebels, must we, or "can we",

fetch you water out of this rock? Which words were spoken in an angry passionate way, calling them rebels, and expressing diffidence about getting water out of the rock; which was the thing that was so displeasing to God, because they did not believe him to sanctify him in the eyes of the children of Israel, Num 25:10. Jarchi, as before, understands this of God, of his speaking, pronouncing, and declaring, that Moses and Aaron should not bring the congregation into the land of Canaan, Num 25:18, and so the word "unadvisedly" may be left out, and only read, "he spake with his lips"; but the other sense is to be preferred.

Gill: Psa 106:34

They did not destroy the nations,.... Here begins an account of their sins and provocations, after they were settled in the land of Canaan. They did not destroy the inhabitants of the land, of the seven nations; whose land was given to them as an inheritance, and of which the Canaanites were dispossessed for their sins, and to be destroyed.

Concerning whom the Lord commanded them; that they should destroy them; the command is in Deu 7:1. God's commands are to be obeyed; they are neither to be added to, nor diminished from; his commands are transgressed and violated by sins of omission or commission; the Israelites might plead mercy, but this was no excuse to an express command: the same sin Saul was afterwards guilty of, with respect to one of these nations, 1Sa 15:2. Those spiritual Canaanites, the sinful deeds of the body, are to be mortified, and not indulged and spared, Col 3:5.

Gill: Psa 106:35

But were mingled among the Heathen,.... Not only dwelt among them, but made covenants and contracts, carried on trade and commerce, and intermarried with them, contrary to the express law of God, Deu 7:2. Nor should saints have communion with wicked men, especially in things sinful and superstitious, 2Co 6:14.

And learned their works; not their civil works and actions, their trades and business, but their idolatrous works; of which a detail is given in the following verses: "evil communications corrupt good manners", 1Co 15:33.

Gill: Psa 106:36

And they served their idols,.... Of gold and silver, wood and stone; the works of men's hands, senseless creatures; which are nothing in the world, and bring grief and sorrow to the worshippers of them, from whence they have their name here given them; see Psa 16:4. They served "their" idols, the idols of the Canaanites, who were dispossessed of their land for their idolatries and other sins; and these Israelites were put in their place. They served those which they were ordered to destroy; they who knew the true God, whose servants they were, or ought to have been, and professed to be, and were so called; and yet served the idols of the nations driven out before them. Which were a snare unto them; either the Canaanites were, who were left in the land, with whom they mixed, and whose works they learned; these ensnared them, and drew them into idolatry, Jos 23:13, or the idols they worshipped, which were the cause of many evils and calamities, Jdg 2:3, or the act of serving and worshipping them, Exo 23:33. They were by these means like a bird or beast in a snare, and brought into trouble and distress, out of which they could not extricate themselves.

Gill: Psa 106:37

Yea, they sacrificed their sons and their daughters unto devils. Who have their name here given them from a word that signifies to waste and destroy, they being the destroyers of mankind. So the Targum renders it by מזיקיא, which signifies spirits noxious and hurtful; but R. Elias Levita, in his Tishbi, p. 233, says it is a mistake to derive it from the root which signifies to waste and destroy; for then he says the "daleth" should have a "dagesh"; but does not tell us from whence it is derived. De Dieu, on Mat 9:32, derives it from the Arabic word שאד, "to rule", for these demons were heroes, princes who ruled over others, and so were reckoned among the gods. As Satan, the head of them, was a murderer from the beginning, the cause of the ruin of our first parents, and of all their posterity; and may be truly called, as the king of the locusts is, "Apollyon" or "Abaddon", Joh 8:44 these the Israelites sacrificed unto, as the Gentiles did, Lev 17:7 and not lambs and rams, sheep, goats, and bullocks, but their sons and daughters; which they not only caused to pass through the fire to Moloch, which was a lustration of them by the flame, or causing them to pass between two fires; but they sacrificed them to be devoured, and actually burned them; see Jer 7:31. From whence we may see of what a hardening nature sin is, and how by degrees persons may be brought to commit things the most shocking to nature, and which they some time before shuddered at. First, these Israelites mix themselves with the Heathens they spared, whom they should have destroyed; then they learn, by being among them, to do as they did, to walk in the vanity of their minds like them; and then they are enticed to serve their idols, and at last to sacrifice their sons and daughters to devils; which was no other than murder, and that of the most heinous nature: as follows.

Gill: Psa 106:38

And shed innocent blood,.... The blood of innocent persons; not that any of Adam's posterity, descending from him by ordinary generation, are strictly and properly innocent, or free from sin; self-righteous persons have thought themselves, touching the righteousness of the law, blameless; and some perfectionists have pretended to be free from sin, but are not such; they who are justified by the righteousness of Christ, and washed in his blood, are, so considered, all fair and without spot; are without fault before the throne, and unreproveable in the sight of God: but, considered in themselves, are not without sin; only the man Christ Jesus is perfectly holy and free from sin, being born of a virgin, under the overshadowing of the Holy Ghost; otherwise all descending from Adam sinned in him, are conceived in sin, and polluted with it; nor can a clean thing be brought out of an unclean, no, not one: though infants may be said to be innocent in comparison of adult persons, guilty of actual transgressions, who have lived in sin, and committed many gross iniquities; as also they may be so called as being undeserving of such barbarous and inhuman usage here mentioned.

Even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan; this was a further aggravation of their wickedness, that it was not only innocent blood, but the blood of their own children, they shed; their own flesh and blood, pieces of themselves; and their near alliance to them gave them no power over their lives; but, on the contrary, the nearer they were in blood to them, the greater and more horrid was their sin; and what still added to it was, that they were the idols of Canaan, of that people whom the Lord abhorred, and had drove out before them, and had given their land; to them they sacrificed them; so that here was a complication of wickedness in this affair.

And the land was polluted with blood; with innocent blood, the blood of their own children; with the sins of murder, as the Targum; which only can be cleansed with the blood of the murderers, Num 35:33, even the land which the Lord separated from all others for his people; in which his tabernacle was placed, and his worship set up, and therefore called the holy land, Zec 2:12.

Gill: Psa 106:39

Thus were they defiled with their own works,.... Not the land only, but they themselves also; or "with their works" ^a, with the works of the Heathen they learned, Psa 106:35, or rather with their own works, the works of the flesh, especially their shocking idolatries: sin is of a defiling nature; it has defiled all men, it defiles all of men, all the faculties of their souls, and all the members of their bodies; nor can anything truly and thoroughly cleanse from it but the blood of Christ: even men's works of righteousness are as filthy rags and defiling, and much more their evil works.

And went a whoring with their own inventions; after other gods; idolatry is often in Scripture signified by whoredom; the idolatry of Israel and Judah is represented by two harlots and their lewd practices, in Eze 23:1 and hence the apostate church of Rome is compared to a whore, because of her idolatry, Rev 17:1.

Gill: Psa 106:40

Therefore was the wrath of the Lord kindled against his people,.... Sin is the cause of wrath, which is compared to fire kindled by the breath of the Almighty, and is intolerable; this shows that the offence must be very great, as to incense the Lord against a people he had chosen above all others to be his peculiar people; as well as it was an aggravation, of their sin, so highly to provoke the Lord, whom they had vouched to be their God. There may be appearances of wrath for sin against those who are the Lord's people in the highest and best sense.

Insomuch that he abhorred his own inheritance; the people of Israel, whom he had chosen for his inheritance, and were his portion, and the lot of his inheritance. This must be understood of the body of the people, not of every individual; not of the remnant according to the election of grace among them, of which there were some in all ages; for this would be contrary to his love, and the unchangeableness of it: and however not of the persons of his people, but of their sins; and of the appearances of his providence towards them, which look like wrath, indignation, and abhorrence; for God will not cast off his people, nor forsake his inheritance, Psa 94:14 the following verses explain this wrath and abhorrence. The Targum in the king's Bible is,

"the Word of the Lord abhorred,''

&c. see Zec 11:8.

Gill: Psa 106:41

And he gave them into the hand of the Heathen,.... In the times of the judges; as into the hands of the Mesopotamians, Moabites, Canaanites, Midianites, and Philistines, to whom they became tributaries; see the book of Judges.

And they that hated them ruled over them; as it was threatened and foretold they should, in case they did not observe the law of God, Lev 26:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 106:1

¹ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

² tn Heb “for forever [is] his loyal love.”

NET Notes: Psa 106:2

¹ tn Heb “[or] cause to be heard all his praise.”

NET Notes: Psa 106:5

¹ tn Heb “good.”

² tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

³ tn Heb “with your inheritance.”

NET Notes: Psa 106:6

¹ tn Heb “with.”

² tn Heb “fathers” (also in v. 7).

NET Notes: Psa 106:7

¹ tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.

NET Notes: Psa 106:8

¹ tn Heb “his name,” which here stands metonymically for God’s reputation.

NET Notes: Psa 106:9

¹ tn Or “rebuked.”

NET Notes: Psa 106:10

¹ tn Heb “hand.”

² tn Or “redeemed.”

³ tn Heb “hand.”

NET Notes: Psa 106:11

¹ tn Heb “remained.”

NET Notes: Psa 106:12

¹ tn Heb “his words.”

NET Notes: Psa 106:13

¹ tn Heb “his works.”

² tn Heb “his counsel.”

NET Notes: Psa 106:14

¹ sn They had an insatiable craving. This is described in Num 11:4-35.

² tn Heb “they craved [with] a craving.”

³ tn Heb “they tested God.”

NET Notes: Psa 106:15

¹ tn Heb “and he sent leanness into their being.”

sn Disease. See Num 11:33-34, where this plague is described.

NET Notes: Psa 106:16

¹ tn Or “envied.”

² tn Heb “the holy one of the Lord.”

NET Notes: Psa 106:17

¹ tn Or “covered.”

² tn Or “the assembly of Abiram.”

NET Notes: Psa 106:18

¹ sn Verses 16-18 describe the events of Num 16:1-40.

NET Notes: Psa 106:20

¹ tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.

NET Notes: Psa 106:21

¹ tn Heb “forgot.”

NET Notes: Psa 106:22

¹ tn Or “awe-inspiring.”

NET Notes: Psa 106:23

¹ tn Heb “and he said.”

² tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

³ tn Heb “stood in the gap before him.”

⁴ tn Heb “to turn back his anger from destroying.”

sn Verses 19-23 describe the events of Exod 32:1-35.

NET Notes: Psa 106:24

¹ tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).

² tn Heb “his word.”

NET Notes: Psa 106:25

¹ sn They grumbled in their tents. See Deut 1:27.

² tn Heb “did not listen to the voice of.”

NET Notes: Psa 106:26

¹ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

² tn Heb “to cause them to fall.”

NET Notes: Psa 106:27

¹ tn Or “offspring”; Heb “seed.”

² tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).

³ tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.

NET Notes: Psa 106:28

¹ tn Heb “joined themselves to.”

sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.

² tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).

NET Notes: Psa 106:29

¹ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

NET Notes: Psa 106:30

¹ sn The intervention of Phinehas is recounted in Num 25:7-8.

NET Notes: Psa 106:31

¹ tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.

sn Brought him a reward. See Num 25:12-13.

NET Notes: Psa 106:32

¹ tn Heb “there was harm to Moses.”

NET Notes: Psa 106:33

¹ tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.

² tn Heb “his spirit.”

³ tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.

sn Verses 32-33 allude to the events of Num 20:1-13.

NET Notes: Psa 106:34

¹ tn That is, the nations of Canaan.

NET Notes: Psa 106:35

¹ tn Heb “their deeds.”

NET Notes: Psa 106:36

¹ tn Or “served.”

² sn Became a snare. See Exod 23:33; Judg 2:3.

NET Notes: Psa 106:37

¹ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

NET Notes: Psa 106:38

¹ sn Num 35:33-34 explains that bloodshed defiles a land.

NET Notes: Psa 106:39

¹ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

NET Notes: Psa 106:40

¹ tn Heb “the anger of the Lord burned against his people.”

² tn Heb “his inheritance.”

NET Notes: Psa 106:41

¹ tn Heb “gave them into the hand of.”

Geneva Bible: Psa 106:1

Praise ^{( a )} ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.

^{( a )} The prophet exhorts the people to praise God for his past benefits, that by this their minds may be strengthened against all present troubles and despair.

Geneva Bible: Psa 106:3

Blessed [are] they that ^{( b )} keep judgment, [and] he that doeth righteousness at all times.

^{( b )} He shows that it is not enough to praise God with the mouth, unless the whole heart agrees to it, and all our life framed after it.

Geneva Bible: Psa 106:4

Remember me, O LORD, with the ^{( c )} favour [that thou bearest unto] thy people: O visit me with thy salvation;

^{( c )} Let the good will that you bear to your people extend to me, that by it I may be received into your number.

Geneva Bible: Psa 106:6

We have ^{( d )} sinned with our fathers, we have committed iniquity, we have done wickedly.

^{( d )} By earnest confession of their sins and of their father's, they show that they hoped that God according to his promise would pity them.

Geneva Bible: Psa 106:8

Nevertheless he ^{( e )} saved them for his name's sake, that he might make his mighty power to be known.

^{( e )} The inestimable goodness of God appears in this, that he would rather change the order of nature than have his people not be delivered, even though they were wicked.

Geneva Bible: Psa 106:12

Then ^{( f )} believed they his words; they sang his praise.

^{( f )} The wonderful words of God caused them to believe for a time, and to praise him.

Geneva Bible: Psa 106:13

They soon forgat his works; they waited not for his ^{( g )} counsel:

^{( g )} The would prevent his wisdom and providence.

Geneva Bible: Psa 106:15

And he gave them their request; but sent ^{( h )} leanness into their soul.

^{( h )} The abundance that God gave them did not profit, but made them pine away, because God cursed it.

Geneva Bible: Psa 106:17

The earth opened and ^{( i )} swallowed up Dathan, and covered the company of Abiram.

^{( i )} By the greatness of the punishment the heinousness of the offence may be considered: for they who rise against God's ministers rebel against him.

Geneva Bible: Psa 106:20

Thus they changed their ^{( k )} glory into the similitude of an ox that eateth grass.

^{( k )} He shows that all idolaters renounce God to be their glory when instead of him, they worship any creature much more wood, stone, metal or calves.

Geneva Bible: Psa 106:23

Therefore he said that he would destroy them, had ^{( l )} not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].

^{( l )} If Moses, by his intercession, had not obtained God's favour against their rebellion.

Geneva Bible: Psa 106:24

Yea, they despised ^{( m )} the pleasant land, they believed not his word:

^{( m )} That is Canaan, which acted as a promise of the heavenly inheritance to come, though it was only worth a penny in comparison to the value of the inheritance itself.

Geneva Bible: Psa 106:26

Therefore ^{( n )} he lifted up his hand against them, to overthrow them in the wilderness:

^{( n )} That is, he swore. Sometimes also it means to punish.

Geneva Bible: Psa 106:28

They joined themselves also unto ^{( o )} Baalpeor, and ate the sacrifices of the ^{( p )} dead.

^{( o )} Which was the idol of the Moabites.

^{( p )} Sacrifices offered to the dead idols.

Geneva Bible: Psa 106:29

Thus they ^{( q )} provoked [him] to anger with their inventions: and the plague brake in upon them.

^{( q )} Signifying that whatever man invents of himself to serve God by, is detestable and provokes his anger.

Geneva Bible: Psa 106:30

Then stood up ^{( r )} Phinehas, and executed judgment: and [so] the plague was stayed.

^{( r )} When all others neglected God's glory, he in his zeal killed the adulterers and prevented God's wrath.

Geneva Bible: Psa 106:31

And that was ^{( s )} counted unto him for righteousness unto all generations for evermore.

^{( s )} This act declared his living faith, and for his faith's sake was accepted.

Geneva Bible: Psa 106:32

They angered [him] also at the waters of strife, so that it went ill with ^{( t )} Moses for their sakes:

^{( t )} If so notable a prophet of God does not escape punishment, though others provoked him to sin, how much more will they be subject to God's judgment, who cause God's children to sin?

Geneva Bible: Psa 106:37

Yea, they sacrificed their ^{( u )} sons and their daughters unto devils,

^{( u )} He shows how monstrous a thing idolatry is, which can win us to things abhorring to nature, while God's word cannot obtain small things.

Geneva Bible: Psa 106:39

Thus were they defiled with their own works, and went ^{( x )} a whoring with their own inventions.

^{( x )} Then true chastity is to cleave wholly and only to God.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 106:1-48

1 The psalmist exhorts to praise God.

4 He prays for pardon of sin, as God pardoned the fathers.

7 The story of the people's rebellion, and God's mercy.

47 He concludes with prayer and praise.

MHCC: Psa 106:1-5

None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.

MHCC: Psa 106:6-12

Here begins a confession of sin; for we must acknowledge that the Lord has done right, and we have done wickedly. We are encouraged to hope that though justly corrected, yet we shall not be utterly forsaken. God's afflicted people own themselves guilty before him. God is distrusted because his favours are not remembered. If he did not save us for his own name's sake, and to the praise of his power and grace, we should all perish.

MHCC: Psa 106:13-33

Those that will not wait for God's counsel, shall justly be given up to their own hearts' lusts, to walk in their own counsels. An undue desire, even for lawful things, becomes sinful. God showed his displeasure for this. He filled them with uneasiness of mind, terror of conscience, and self-reproach. Many that fare deliciously every day, and whose bodies are healthful, have leanness in their souls: no love to God, no thankfulness, no appetite for the Bread of life, and then the soul must be lean. Those wretchedly forget themselves, that feast their bodies and starve their souls. Even the true believer will see abundant cause to say, It is of the Lord's mercies that I am not consumed. Often have we set up idols in our hearts, cleaved to some forbidden object; so that if a greater than Moses had not stood to turn away the anger of the Lord, we should have been destroyed. If God dealt severely with Moses for unadvised words, what do those deserve who speak many proud and wicked words? It is just in God to remove those relations that are blessings to us, when we are peevish and provoking to them, and grieve their spirits.

MHCC: Psa 106:34-48

The conduct of the Israelites in Canaan, and God's dealings with them, show that the way of sin is down-hill; omissions make way for commissions: when they neglected to destroy the heathen, they learned their works. One sin led to many more, and brought the judgments of God on them. Their sin was, in part, their own punishment. Sinners often see themselves ruined by those who led them into evil. Satan, who is a tempter, will be a tormentor. At length, God showed pity to his people for his covenant's sake. The unchangeableness of God's merciful nature and love to his people, makes him change the course of justice into mercy; and no other change is meant by God's repentance. Our case is awful when the outward church is considered. When nations professing Christianity, are so guilty as we are, no wonder if the Lord brings them low for their sins. Unless there is general and deep repentance, there can be no prospect but of increasing calamities. The psalm concludes with prayer for completing the deliverance of God's people, and praise for the beginning and progress of it. May all the people of the earth, ere long, add their Amen.

Matthew Henry: Psa 106:1-5

We are here taught,

I. To bless God (Psa 106:1, Psa 106:2): Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can.

II. To bless the people of God, to call and account them happy (Psa 106:3): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound - They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end.

III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, Psa 106:4, Psa 106:5. 1. He has an eye to the lovingkindness of God, as the fountain of all happiness: " Remember me, O Lord! to give me that mercy and grace which I stand in need of, with the favour which thou bearest to thy people. "As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy. 2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness: O visit me with thy salvation. "Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee."Let that salvation be my portion for ever, and the pledges of it my present comfort. 3. He has an eye to the blessedness of the righteous, as that which includes all good (Psa 106:5): " That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be."God's people are here called his chosen, his nation, his inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them.

Matthew Henry: Psa 106:6-12

Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.

I. God's afflicted people here own themselves guilty before God (Psa 106:6): " We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord, "Num 32:14; Mat 23:32. And see how they lay a load upon themselves, as becomes penitents: " We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously."Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity, Lam 5:7.

II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,

1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (Psa 106:7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.

2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exo 14:11, Exo 14:12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.

3. The great salvation God wrought for them notwithstanding their provocations, Psa 106:8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled, Psa 104:7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa 63:12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (Psa 106:10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (Psa 106:11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exo 14:30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (Psa 106:8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Num 14:17, Num 14:19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.

4. The good impression this made upon them for the present (Psa 106:12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses, Exo 14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exo 15:1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine, Isa 29:24.

Matthew Henry: Psa 106:13-33

This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (1Co 10:5, etc.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.

I. The cause of their sin was disregard to the works and word of God, Psa 106:13. 1. They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exo 32:8, They have turned aside quickly ) : They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa 28:16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (Psa 106:21, Psa 106:22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told. 2. They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (Psa 106:24): They believed not his word, his promise that he would make them masters of Canaan; and (Psa 106:25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num 14:6, Num 14:7, etc. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.

II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.

1. They would have flesh, and yet would not believe that God could give it to them (Psa 106:14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (1Co 10:6), though the quails, as God's gift, were good things, and were so spoken of, Psa 105:40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Psa 78:19, Psa 78:20. Now how did God show his displeasure against them for this. We are told how (Psa 106:15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num 11:33. It was the consumption of the life. Note, (1.) What is asked in passion is often given in wrath. (2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa 55:2.

2. They quarrelled with the government which God had set over them both in church and state (Psa 106:16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (Psa 106:17, Psa 106:18); we have the story, Num 16:32, Num 16:35. (1.) Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government. (2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num 16:3, Num 16:5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.

3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, Psa 106:19.

(1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world: - [1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, Psa 106:20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom 1:23) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, Psa 106:21, Psa 106:22.

(2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (Psa 106:23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (Psa 106:23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.

4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (Psa 106:24): They despised the pleasant land. Canaan was a pleasant land, Deu 8:7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num 14:2, Num 14:3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num 14:10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Psa 95:11; Num 14:28); nay, and he threatened that their children also should be overthrown and scattered (Psa 106:26, Psa 106:27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.

5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (Psa 106:28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num 25:1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (Psa 106:29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Jos 22:17. God testified his displeasure at this, (1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners. (2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, Psa 106:30. By this, and some other similar acts of public justice on that occasion (Num 25:4, Num 25:5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (Psa 106:31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, Psa 106:30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.

6. They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (Psa 106:32), which refers to that story, Num 20:3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (Psa 106:33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Psa 39:1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which, (1.) God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry? (2.) God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.

Matthew Henry: Psa 106:34-48

Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.

1. They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,

(1.) The steps of their apostasy. [1.] They spared the nations which God had doomed to destruction (Psa 106:34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he. [2.] When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works, Psa 106:35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it. [3.] When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (Psa 106:36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves. [4.] When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (Psa 106:37, Psa 106:38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind, Rom 1:28.

(2.) Their sin was, in part, their own punishment; for by it, [1.] They wronged their country: The land was polluted with blood, Psa 106:38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour. [2.] They wronged their consciences (Psa 106:39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.

2. God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God. (1.) He fell out with them for it, Psa 106:40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door. (2.) Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (Psa 106:41, Psa 106:42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries, 2Ch 12:8. (3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psa 106:43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God. (4.) At length they cried unto God, and God returned in favour to them, Psa 106:44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them, [1.] As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exo 3:7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way. [2.] As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise. [3.] As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia - A God at peace with us makes every thing at peace.

II. The psalm concludes with prayer and praise. 1. Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Psa 126:1, Psa 126:4); so here (Psa 106:47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Rth 1:1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land. 2. Praise for the beginning and progress of it (Psa 106:48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.

Keil-Delitzsch: Psa 106:1-5

The Psalm begins with the liturgical call, which has not coined for the first time in the Maccabaean age (1 Macc. 4:24), but was already in use in Jeremiah's time (Psa 33:11). The lxx appropriately renders טּוב by χρησ̀„ός , for God is called "good"not so much in respect of His nature as of the revelation of His nature. The fulness of this revelation, says Psa 106:2 (like Psa 40:6), is inexhaustible. גּבוּרות are the manifestations of His all-conquering power which makes everything subservient to His redemptive purposes (Psa 20:7); and תּהלּה is the glory (praise or celebration) of His self-attestation in history. The proclaiming of these on the part of man can never be an exhaustive echo of them. In Psa 106:3 the poet tells what is the character of those who experience such manifestations of God; and to the assertion of the blessedness of these men he appends the petition in Psa 106:4, that God would grant him a share in the experiences of the whole nation which is the object of these manifestations. עמּך beside בּרצון is a genitive of the object: with the pleasure which Thou turnest towards Thy people, i.e., when Thou again (cf. Psa 106:47) showest Thyself gracious unto them. On פּקד cf. Psa 8:5; Psa 80:15, and on ראה ב , Jer 29:32; a similar Beth is that beside לשׂמח (at, on account of, not: in connection with), Psa 21:2; Psa 122:1. God's "inheritance"is His people; the name for them is varied four times, and thereby גּוי is also exceptionally brought into use, as in Zep 2:9.

Keil-Delitzsch: Psa 106:6-12

The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin. רשׁע , 1Ki 8:47, signifies to be, and the Hiph . to prove one's self to be, a רשׁע . עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.). With על , Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר ); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28. On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף , which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab. ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless. The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Keil-Delitzsch: Psa 106:13-23

The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God's promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel. The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha -Ta'avah , Num 11:33-35). This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν , perhaps מזון , nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The "counsel"of God for which they would not wait, is His plan with respect to the time and manner of the help. חכּה , root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e.g., a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו , Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25., Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10.

The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression "in Horeb"is Deuteronomic, e.g., Deu 4:15; Deu 5:2, and frequently. Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i.e., the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness ( תּבנית ) of a plough-ox (for this is pre-eminently called שׁוּר , in the dialects תּור ), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf. the warning in Deu 6:12. "Land of Cham"= Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i.e., as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf. on the fact, besides Ex. 32, also Deu 9:18., Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Keil-Delitzsch: Psa 106:24-33

The fact to which the poet refers in Psa 106:24, viz., the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. "They despised the land,"after Num 14:31; "they murmured in their tents,"after Deu 1:27; "to lift up the land"= to swear, after Exo 6:8; Deu 32:40; the threat להפּיל , to make them fall down, fall away, after Num 14:29, Num 14:32. The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.), Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.). Eze 20:23 stands in a not accidental relationship to Psa 106:26.; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz., the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd. 13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα .

(Note: In the second section of Aboda zara , on the words of the Mishna: "The flesh which is intended to be offered first of all to idols is allowed, but that which comes out of the temple is forbidden, because it is like sacrifices of the dead,"it is observed, fol. 32 b : "Whence, said R. Jehuda ben Bethêra, do I know that that which is offered to idols ( תקרובת לעבדה זרה ) pollutes like a dead body? From Psa 106:28. As the dead body pollutes everything that is under the same roof with it, so also does everything that is offered to idols."The Apostle Paul declares the objectivity of this pollution to be vain, cf. more particularly 1Co 10:28.)

The object of "they made angry"is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18., Num 17:13. With פּלּל , to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο ), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel's unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13. This accounting of a work for righteousness is only apparently contradictory to Gen 15:5.: it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such.

In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz., the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11., Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God ( המרה mostly providing the future for מרה , as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf. Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief. The retrospective reference to Num 27:14 needs adjustment accordingly.

Keil-Delitzsch: Psa 106:34-43

The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid., Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16. They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz., the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons ( שׁדים , Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness ( חנף , Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry. In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God's "counsel"was to make Israel free and glorious, but they leaned upon themselves, following their own intentions ( בּעצתם ); wherefore they perished in their sins. The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Constable: Psa 90:1--106:48

IV. Book 4: chs. 90--106

Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote two of them (Pss. 101 and 103). The remaining 14 are anonymous.

Constable: Psa 106:1-48

Psalm 106

This psalm recalls Israel's unfaithfulness to God. Psalm 105 stressed God's faithfulness to the nation. Even though God's people proved unfaithful to Him, He remained faithful to them because of His covenant promises.

Constable: Psa 106:1-5

1. Introductory call to praise 106:1-5

The writer, whomever he may have been, urged his audience to praise the Lord by thanking Him for His goodness, loyal love, and powerful works. God promised to bless those who are consistently just and righteous. Therefore the psalmist asked God to bless him with prosperity, joy, and glory.

Constable: Psa 106:6-46

2. The record of Israel's unfaithfulness to God 106:6-46

106:6 The psalmist confessed that Israel had been unfaithful to God. This was true of his own generation as it had been true of former generations. This confession introduced a review of specific iniquities and wickedness.

106:7-12 The Israelites did not learn from the plagues that God could and would take care of them. Consequently when there appeared to be no escape at the Red Sea they complained rather than trusting and waiting (Exod. 14:11-12). Nevertheless Yahweh saved them from the pursuing Egyptian soldiers for His reputation's sake. He led them safely across and drowned Pharaoh's soldiers (Exod. 14:26-30). This salvation moved His people to praise Him (Exod. 15).

106:13-33 The writer did not recount Israel's rebellions in the wilderness in strict chronological sequence. His concern was to build from less serious acts of rebellion to greater ones evidently for the emotional effect this would produce in the reader.

Verses 13-15 describe the rebellion at Kibroth-hattaavah when the Israelites demanded meat and God sent them quails (Num. 11:4-34; cf. Lot, and the Prodigal Son). Verses 16-18 recall the rebellion of Dathan and Abiram against Moses (Num. 16). Verses 19-23 refer to the golden calf incident at Mt. Sinai (Exod. 32). "Their glory" (v. 20) refers to Yahweh. Verses 24-27 speak of Israel's refusal to enter the Promised Land from Kadesh Barnea when the spies returned and gave their discouraging report (Num. 14:26-35). Verses 28-31 refer to Israel's participation in the pagan worship feast of the Moabites, another flagrant departure from faithful allegiance to Yahweh (Num. 25). Verses 32-33 describe the rebellion at Meribah Kadesh when the people so aggravated Moses that he struck the rock rather than just speaking to it (Num. 20:2-13).

106:34-46 Verses 34-39 relate Israel's unfaithfulness in the Promised Land. Rather than destroying the Canaanites and their altars as God had commanded, the Israelites lived among these people, learned their customs, and worshipped their gods. They even participated in child sacrifice rites associated with pagan worship. These involved worshipping demons rather than the true God (cf. Deut. 32:17; 1 Cor. 10:20). Israel behaved as a harlot by being unfaithful to God.

Verses 40-46 summarize the approximately 300 years of Israel's history that the Book of Judges records (cf. Judg. 2:11-23). The Israelites sank lower and lower spiritually during those years. It was God's faithfulness to His covenant with them and His loyal love that led Him to have mercy on them repeatedly. When they cried out to Him He delivered them (cf. Judg. 3:15; et al.). The truth of verse 46 stands documented in Israel's later history (cf. Ezra 9:9; Neh. 2:8; Esth. 8:7-9; et al.).

Commentary -- Other

Evidence: Psa 106:35-39

Abortion—a result of idolatry . How can people believe in God and yet believe in the killing of children through abortion? Simply because they " serve idols." Idolatry is perhaps the greatest of all sins because it opens the door to unrestrained evil—" My god gives me the right to choose!" etc. It gives sinners license not only to tolerate sin, but to sanction it, fanned by demonic influence. Those who create a god in their own image feel at liberty to go " a whoring with their own inventions."

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 106 (Chapter Introduction)

Overview

Psa 106:1, The psalmist exhorts to praise God; Psa 106:4, He prays for pardon of sin, as God pardoned the fathers; Psa 106:7, The story of the people’s rebellion, and God’s mercy; Psa 106:47, He concludes with prayer and praise.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 106 (Chapter Introduction)

THE ARGUMENT

This Psalm was unquestionably composed in the time of the Israelites’ captivity and dispersion, as is manifest from Psa 106:47 , but whether it was that of Babylon, or some other of a later date, is neither easy nor necessary to determine.

The psalmist exhorteth to praise God, Psa 106:1-3 ; prayeth for the remission of his sin, Psa 106:4-6 . The story of the Israelites’ rebellion, and of God’ s mercy, in their journey from Egypt to Canaan, rehearsed, Psa 106:7-46 ; concluding with prayer and praise unto the Lord, Psa 106:47,48 .

He deserves our praises, notwithstanding all our sufferings, which are not to be imputed to him, for he is gracious and merciful, but only to our own sins.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 106 (Chapter Introduction)

(Psa 106:1-5) The happiness of God's people.

(Psa 106:6-12) Israel's sins.

(v. 13-33) Their provocations.

(Psa 106:34-46) Their rebellions in Canaan.

(Psa 106:47, Psa 106:48) Prayer for more complete deliverance.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 106 (Chapter Introduction)

We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close (Psa 106:47). I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1Ch 16:34-36), " Gather us from among the heathen;" for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (Psa 106:1, Psa 106:2), comfort to the saints (Psa 106:3), and the desire of the faithful towards God's favour (Psa 106:4, Psa 106:5). II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (Psa 106:6-12), lusting (Psa 106:13-15), mutinying (Psa 106:16-18), worshipping the golden calf (Psa 106:19-23), murmuring (Psa 106:24-27), joining themselves to Baal-peor (Psa 106:28-31), quarrelling with Moses (Psa 106:32, Psa 106:33), incorporating themselves with the nations of Canaan (Psa 106:34-39). To this is added an account how God had rebuked them for their sins, and yet saved them from ruin (Psa 106:40-46). III. The conclusion of the psalm with prayer and praise (Psa 106:47, Psa 106:48). It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 106 (Chapter Introduction)

INTRODUCTION TO PSALM 106

This psalm is without the name of its author, as the Syriac interpreter observes. Aben Ezra, on Psa 106:47, says, that one of the wise men of Egypt (perhaps Maimonides) was of opinion that it was written in the time of the judges, when there was no king in Israel; and another, he says, thought it was written in Babylon: but he was of opinion it was wrote under the inspiration of the Holy Ghost, or by a prophetic spirit, concerning their present captivity; and so Kimchi. The petition in Psa 106:47, "gather us from among the Heathen", has led most interpreters to conclude that it was written either in the Babylonish captivity, or, as some, in the times of Antiochus: but by comparing it with 1Ch 16:7, it appears that it was written by David, at the time of the bringing up of the ark to Zion; since the first and two last verses of it are there expressly mentioned, in the psalm he gave Asaph to sing on that occasion, Psa 106:34, who therein might have respect to the Israelites that had been taken captive by some of their neighbours, as the Philistines, and still retained; though there is no difficulty in supposing that David, under a prophetic spirit, foresaw future captivities, and represents those that were in them. As the preceding psalm treats of the mercies and favours God bestowed upon Israel, this of their sins and provocations amidst those blessings, and of the goodness of God unto them; that notwithstanding he did not destroy them from being a people; for which they had reason to be thankful.