Psa 106:1-5 | TDavid | STEP | PSALM 106 OVERVIEW . GENERAL REMARKS. -- This Psalm begins and ends with Hallelujah -- "Praise ye the Lord." The space between these two descriptions of praise is filled up with the mournful details of Israel's sin, and the extraordinary patience of God; and truly we do well to bless the Lord both at the beginning and the end of our meditations when sin and grace are the themes. This sacred song is occupied with the historical part of the Old Testament, and is one of many which are thus composed: surely this should be a sufficient rebuke to those who speak slightingly of the historical Scriptures; it in becomes a child of God to think lightly of that which the Holy Spirit so frequently uses for our instruction. What other Scriptures had David beside those very histories which are so depreciated, and yet he esteemed them beyond his necessary food, and made them his songs in the house of his pilgrimage? Israel's history is here written with the view of showing human sin, even as the preceding psalm was composed to magnify divine goodness. It is, in fact, a national confession, and includes an acknowledgment of the transgressions of Israel in Egypt, in the wilderness, and in Canaan, with devout petitions for forgiveness such as rendered the Psalm suitable for use in all succeeding generations, and especially in times of national captivity. It was probably written by David, -- at any rate its first and last two verses are to be found in that sacred song which David delivered to Asaph when he brought up the ark of the Lord ( ). While we are studying this holy Psalm, let us all along see ourselves in the Lord's ancient people, and bemoan our own provocations of the Most High, at the same time admiring his infinite patience, and adoring him because of it. May the Holy Spirit sanctify it to the promotion of humility and gratitude. Division . -- Praise and prayer are blended in the introduction ( ). Then comes the story of the nation's sins, which continues till the closing prayer and praise of the last two verses. While making confession the Psalmist acknowledges the sins committed in Egypt and at the Red Sea ( ), the lusting in the wilderness ( ), the envying of Moses and Aaron ( ), the worship of the golden calf ( - 23) the despising of the promised land ( ), the iniquity of Baal Peor (Ps 106:28-30), and the waters of Meribah ( ). Then he owns the failure of Israel when settled in Canaan, and mentions their consequent chastisement ( ), together with the quick compassion which came to their relief when they were brought low ( ). The closing prayer and doxology fill up the remaining verses. EXPOSITION Verse 1 . Praise ye the Lord. Hallelujah. Praise ye Jah. This song is for the assembled people, and they are all exhorted to join in praise to Jehovah. It is not meet for a few to praise and the rest to be silent; but all should join. If David were present in churches where quartets and choirs carry on all the singing, he would turn to the congregation and say, "Praise ye the Lord." Our meditation dwells upon human sin; but on all occasions and in all occupations it is seasonable and profitable to praise the Lord. O give thanks unto the Lord; for he is good. To us needy creatures the goodness of God is the first attribute which excites praise, and that praise takes the form of gratitude. We praise the Lord truly when we give him thanks for what we have received from his goodness. Let us never be slow to return unto the Lord our praise; to thank him is the least we can do -- let us not neglect it. For his mercy endureth for ever. Goodness towards sinners assumes the form of mercy, mercy should therefore be a leading note in our song. Since man ceases not to be sinful, it is a great blessing that Jehovah ceases not to be merciful. From age to age the Lord deals graciously with his church, and to every individual in it he is constant and faithful in his grace, even for evermore. In a short space we have here two arguments for praise, "for he is good: for his mercy endureth for ever," and these two arguments are themselves praises. The very best language of adoration is that which adoringly in the plainest words sets forth the simple truth with regard to our great Lord. No rhetorical flourishes or poetical hyperboles are needed, the bare facts are sublime poetry, and the narration of them with reverence is the essence of adoration. This first verse is the text of all that which follows; we are now to see how from generation to generation the mercy of God endured to his chosen people. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 1 . -- For he is good; essentially , solely and originally; is communicative and diffusive of his goodness; is the author of all good and no evil; and is gracious and merciful and ready to forgive. --John Gill. Verse 1 . -- For he is good: for his goodness endureth for ever . Observe here what is a true and perfect confession of the divine goodness. Whenever God so blesses his own people that his goodness is perceived by carnal sense, in bestowing riches, honours, peace, health and things of that kind, then it is easy to acknowledge that God is good, and that acknowledgment can be made by the most carnal men. The case stands otherwise when he visits offenders with the rod of correction and scourges them with the grace of chastisement. Then the flesh hardly bears to confess what by its own sense it does not perceive. It fails to discern the goodness of God unto salvation in the severity of the rod and the scourging, and therefore refuses to acknowledge that goodness in strokes and sufferings. The prophet, however, throughout this Psalm celebrates in many instances the way wherein the sinning people were arrested and smitten. And when he proposed that this Psalm should be sung in the church of God, Israel was under the cross and afflictions. Yet he demands that Israel should acknowledge that the Lord is good, that his mercy endureth for ever, even in the act of smiting the offender. That therefore alone is a true and full confession of the divine goodness which is made not only in prosperity but also in adversity. --Musculus. Verse 1 -- There is, The doxology; Invitation; The reason that we should, and why we should, give thanks always; The greatness of the work. But "who can utter the mighty acts of the LORD? who can shew forth all his praise?" That is, it is impossible for any man in the world to do this great duty aright, as he should. The best mode and method of giving thanks. "Blessed are they that keep judgment, and he that doeth righteousness at all times." As if he had said, "This is indeed a vast duty; but yet he makes the best essay towards it that sets himself constantly to serve God and keep his commandments." --William Cooper, in the "Morning Exercises". Verse 1 . -- The first and two last verses of this psalm form a part of that psalm which David delivered into the hand of Asaph and his brethren , to be sung before the ark of the covenant, after it was brought from the house of Obededom to Mount Zion. See 1Ch 16:34-36. Hence it has been ascribed to the pen of David. Many of the ancients thought, and they are followed by Horsley and Mudge, that it was written during the captivity; resting their opinion chiefly on verse 47; but as that verse occurs in the Psalm of David recorded in , this argument is clearly without force. --James Anderson's Note to Calvin in loc. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . Take this verse as the theme of the Psalm, and we shall then see that its exhortation to praise, Is directed to a special people: chosen, redeemed, but sinful, borne with, and forgiven. Is supported by abundant arguments. Man not to be praised, for he sins. God gives in his goodness, and forgives in his mercy, and is therefore to be thanked. Is as applicable now as ever: for our story is a transcript of Israel's.

Psalms 106:1-5

PSALM 106 OVERVIEW.

GENERAL REMARKS. -- This Psalm begins and ends with Hallelujah -- "Praise ye the Lord." The space between these two descriptions of praise is filled up with the mournful details of Israel's sin, and the extraordinary patience of God; and truly we do well to bless the Lord both at the beginning and the end of our meditations when sin and grace are the themes. This sacred song is occupied with the historical part of the Old Testament, and is one of many which are thus composed: surely this should be a sufficient rebuke to those who speak slightingly of the historical Scriptures; it in becomes a child of God to think lightly of that which the Holy Spirit so frequently uses for our instruction. What other Scriptures had David beside those very histories which are so depreciated, and yet he esteemed them beyond his necessary food, and made them his songs in the house of his pilgrimage?

Israel's history is here written with the view of showing human sin, even as the preceding psalm was composed to magnify divine goodness. It is, in fact, a national confession, and includes an acknowledgment of the transgressions of Israel in Egypt, in the wilderness, and in Canaan, with devout petitions for forgiveness such as rendered the Psalm suitable for use in all succeeding generations, and especially in times of national captivity. It was probably written by David, -- at any rate its first and last two verses are to be found in that sacred song which David delivered to Asaph when he brought up the ark of the Lord (1 Chronicles 16:34,35,36).

While we are studying this holy Psalm, let us all along see ourselves in the Lord's ancient people, and bemoan our own provocations of the Most High, at the same time admiring his infinite patience, and adoring him because of it. May the Holy Spirit sanctify it to the promotion of humility and gratitude.

Division. -- Praise and prayer are blended in the introduction (Psalms 106:1-5). Then comes the story of the nation's sins, which continues till the closing prayer and praise of the last two verses. While making confession the Psalmist acknowledges the sins committed in Egypt and at the Red Sea (Psalms 106:6-12), the lusting in the wilderness (Psalms 106:13-15), the envying of Moses and Aaron (Psalms 106:16-18), the worship of the golden calf (Psalms 106:19- 23) the despising of the promised land (Psalms 106:24-27), the iniquity of Baal Peor (Ps 106:28-30), and the waters of Meribah (Psalms 106:28-33). Then he owns the failure of Israel when settled in Canaan, and mentions their consequent chastisement (Psalms 106:34-44), together with the quick compassion which came to their relief when they were brought low (Psalms 106:44-46). The closing prayer and doxology fill up the remaining verses.

EXPOSITION

Verse 1. Praise ye the Lord. Hallelujah. Praise ye Jah. This song is for the assembled people, and they are all exhorted to join in praise to Jehovah. It is not meet for a few to praise and the rest to be silent; but all should join. If David were present in churches where quartets and choirs carry on all the singing, he would turn to the congregation and say, "Praise ye the Lord." Our meditation dwells upon human sin; but on all occasions and in all occupations it is seasonable and profitable to praise the Lord.

O give thanks unto the Lord; for he is good. To us needy creatures the goodness of God is the first attribute which excites praise, and that praise takes the form of gratitude. We praise the Lord truly when we give him thanks for what we have received from his goodness. Let us never be slow to return unto the Lord our praise; to thank him is the least we can do -- let us not neglect it.

For his mercy endureth for ever. Goodness towards sinners assumes the form of mercy, mercy should therefore be a leading note in our song. Since man ceases not to be sinful, it is a great blessing that Jehovah ceases not to be merciful. From age to age the Lord deals graciously with his church, and to every individual in it he is constant and faithful in his grace, even for evermore. In a short space we have here two arguments for praise, "for he is good: for his mercy endureth for ever," and these two arguments are themselves praises. The very best language of adoration is that which adoringly in the plainest words sets forth the simple truth with regard to our great Lord. No rhetorical flourishes or poetical hyperboles are needed, the bare facts are sublime poetry, and the narration of them with reverence is the essence of adoration. This first verse is the text of all that which follows; we are now to see how from generation to generation the mercy of God endured to his chosen people.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 1. -- For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good and no evil; and is gracious and merciful and ready to forgive. --John Gill.

Verse 1. -- For he is good: for his goodness endureth for ever. Observe here what is a true and perfect confession of the divine goodness. Whenever God so blesses his own people that his goodness is perceived by carnal sense, in bestowing riches, honours, peace, health and things of that kind, then it is easy to acknowledge that God is good, and that acknowledgment can be made by the most carnal men. The case stands otherwise when he visits offenders with the rod of correction and scourges them with the grace of chastisement. Then the flesh hardly bears to confess what by its own sense it does not perceive. It fails to discern the goodness of God unto salvation in the severity of the rod and the scourging, and therefore refuses to acknowledge that goodness in strokes and sufferings. The prophet, however, throughout this Psalm celebrates in many instances the way wherein the sinning people were arrested and smitten. And when he proposed that this Psalm should be sung in the church of God, Israel was under the cross and afflictions. Yet he demands that Israel should acknowledge that the Lord is good, that his mercy endureth for ever, even in the act of smiting the offender. That therefore alone is a true and full confession of the divine goodness which is made not only in prosperity but also in adversity. --Musculus.

Verse 1 -- There is,

Verse 1. -- The first and two last verses of this psalm form a part of that psalm which David delivered into the hand of Asaph and his brethren, to be sung before the ark of the covenant, after it was brought from the house of Obededom to Mount Zion. See 1Ch 16:34-36. Hence it has been ascribed to the pen of David. Many of the ancients thought, and they are followed by Horsley and Mudge, that it was written during the captivity; resting their opinion chiefly on verse 47; but as that verse occurs in the Psalm of David recorded in 1 Chronicles 16:35, this argument is clearly without force. --James Anderson's Note to Calvin in loc.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1. Take this verse as the theme of the Psalm, and we shall then see that its exhortation to praise,

EXPOSITION

Verse 2. Who can utter the mighty acts of the LORD? What tongue of men or angels can duly describe the great displays of divine power? They are unutterable. Even those who saw them could not fully tell them.

Who can shew forth all his praise? To declare his works is the same thing as to praise him, for his own doings are his best commendation. We cannot say one tenth so much for him as his own character and acts have already done? Those who praise the Lord have an infinite subject, a subject which will not be exhausted throughout eternity by the most enlarged intellects, nay, nor by the whole multitude of the redeemed, though no man can number them. The questions of this verse never can be answered; their challenge can never be accepted, except in that humble measure which can be reached by a holy life and a grateful heart.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. -- Who can utter? etc. 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 endeavoured 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 transcendant 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. --John Calvin.

Verse 2. -- Who can utter the mighty acts of the LORD? etc. Our sight fails us when we look upon the sun, overpowered by the splendour of his ways; and the mind's eye suffers the like in every meditation on God, and the more attention is bestowed in thinking of God, the more is the mental vision blinded by the very light of its own thoughts. For what canst thou say of him, what, I repeat, canst thou adequately say of him, who is more sublime than all loftiness, and more exalted than all height, and deeper than all depth, and clearer than all light, and brighter than all brightness, and more splendid than all splendour, stronger than all strength, more vigorous than all vigour, fairer than all beauty, truer than all truth, and more puissant than puissance, and greater than all majesty, and mightier than all might, richer than all riches, wiser than all wisdom, gentler than all gentleness, more just than all justice, more merciful than all mercy? -- Tertullian, quoted by Neale and Littledale.

Verse 2. -- Who can utter the mighty acts of the LORD? etc. This may be resolved either into a negation or restriction. Few or none can "utter the mighty acts of the LORD," can "show forth all his praise"; few can do it in an acceptable manner, and none can do it in a perfect manner. And indeed it is not unusual in Scripture for such kind of interrogations to amount unto either a negation, or at least an expression of the rareness and difficulty of the thing spoken of: 1 Corinthians 2:16 Psalms 92:1 Isaiah 53:1. Without a full confession of mercies it is not possible to make either a due valuation of them, or a just requital of them. And how impossible a thing it is fully to recount mercies, you may see by Psalms 40:5; "Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are toward us: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered." --Henry Jeanes, in "The Works of Heaven upon Earth", 1649.

Verse 2. -- Mighty acts of the Lord. Or powers, to which answers the Greek word for the miracles of Christ (Matthew 11:20,21), 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 sustentation 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. --John Gill.

HINTS FOR PASTORS AND LAYPERSONS

Verse 2.

EXPOSITION

Verse 3. Since the Lord is so good and so worthy to be praised, it must be for our happiness to obey him.

Blessed are they that keep judgment, and he that doeth righteousness at all times. Multiplied are the blessings which must descend upon the whole company of the keepers of the way of justice, and especially upon that one rare man who at all times follows that which is right. Holiness is happiness. The way of right is the way of peace. Yet men leave this road, and prefer the paths of the destroyer. Hence the story which follows is in sad contrast with the happiness here depicted, because the way of Israel was not that of judgment and righteousness, but that of folly and iniquity. The Psalmist, while contemplating the perfections of God, was impressed with the feeling that the servants of such a being must be happy, and when he looked around and saw how the tribes of old prospered when they obeyed, and suffered when they sinned, he was still more fully assured of the truth of his conclusion. O could we but be free of sin we should be rid of sorrow! We would not only be just, but "keep judgment"; we would not be content with occasionally acting rightly, but would "do justice at all times."

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. -- Blessed are they that keep judgment, etc. That are of right principles and upright practices; this is real and substantial praising of God. Thanks doing is the proof of thanksgiving; and the good life of the thankful is the life of thankfulness. Those that thank God only, and no more, are not only contumelious, but injurious. --John Trapp.

Verse 3. -- Keep judgment; doeth righteousness. I doubt not that there is some difference; viz. that he is said to keep judgment who judgeth rightly, but he to do righteousness who acts righteously. --Augustine.

Verse 3. -- I have read of Louis, king of France, that when he had through inadvertency granted an unjust suit, as soon as ever he had read those words of the Psalmist, "Blessed is he that doeth righteousness at all times," he presently recollected himself, and upon better thoughts gave his judgment quite contrary. --Thomas Brooks.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3. The blessedness of a godly life.

EXPOSITION

Verse 4. Remember me, O Lord, with the favour which thou bearest unto thy people. Insignificant as I am, do not forget me. Think of me with kindness, even as thou thinkest of thine own elect. I cannot ask more, nor would I seek less. Treat me as the least of thy saints are treated and I am content. It should be enough for us if we fare as the rest of the family. If even Balaam desired no more than to die the death of the righteous, we may be well content both to live as they live, and die as they die. This feeling would prevent our wishing to escape trial, persecution, and chastisement; these have fallen to the lot of saints, and why should we escape them "Must I be carried to the skies

On flowery beds of case?

While others fought to will the prize,

And sailed through bloody seas."

At the same time we pray to have their sweets as well as their bitters. If the Lord smiled upon their souls we cannot rest unless he smiles upon us also. We would dwell where they dwell, rejoice as they rejoice, sorrow as they sorrow, and in all things be for ever one with them in the favour of the Lord. The sentence before us is a sweet prayer, at once humble and aspiring, submissive and expansive; it might be used by a dying thief or a living apostle; let us use it now.

O visit me with thy salvation. Bring it home to me. Come to my house and to my heart, and give me the salvation which thou hast prepared, and art alone able to bestow. We sometimes hear of a man's dying by the visitation of God, but here is one who knows that he can only live by the visitation of God. Jesus said of Zacchaeus," This day is salvation come to this house," and that was the case because he himself had come there. There is no salvation apart from the Lord, and he must visit us with it or we shall never obtain it. We are too sick to visit our Great Physician, and therefore he visits us. O that our great Bishop would hold a visitation of all the churches, and bestow his benediction upon all his flock. Sometimes the second prayer of this verse seems to be too great for us, for we feel that we are not worthy that the Lord should come under our roof. Visit me, Lord? Can it be? Dare I ask for it? And yet I must, for thou alone cans: bring me salvation: therefore, Lord, I entreat thee come unto me, and abide with me for ever.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 4. -- O visit me. This is a beautiful figure. The prayer is not, "Give me a more intense desire, increased energy of action, that I may please thee, that I may serve thee, that I may go step by step up to thee, every step bringing with it is fresh sense of meritorious claim upon thee". No such thing. It is "Visit me"; "descend down upon me" daily from thine own lofty throne, for the fulfilment of thine own purposes. "Visit me". -- George Fisk, 1851.

Verse 4. -- O visit me with thy salvation. Hugo takes the visit of God as that of a physician of whom healing of the eyes is sought, because it is immediately added, "That I may see", etc. --Lorinus.

Verse 4. -- There is an ancient Jewish gloss which is noteworthy, that the petition is for a share in the resurrection in the days of Messiah in order to see his wonderful restoration of his suffering people. --Neale and Littledale.

HINTS FOR PASTORS AND LAYPERSONS

Verse 4.

"Be this my glory, Lord, to be Joined to thy saints, and near to thee." --G.R.

Verse 4,. 7, 45. In Psalms 106:4, a remembrance desired. In Psalms 106:7, a failure of remembrance deplored. In Psalms 106:45, a divine remembrance extolled.

EXPOSITION

Verse 5. That I may see the good of thy chosen. His desire for the divine favour was excited by the hope that he might participate in all the good things which flow to the people of God through their election. The Father has blessed us with all spiritual blessings in Christ Jesus, according as he has chosen us in him, and in these precious gifts we desire to share through the saving visitation of the Lord. No other good do we wish to see, perceive, and apprehend, but that which is the peculiar treasure of the saints.

That I may rejoice in the gladness of thy nation. The psalmist, having sought his portion in the good of the chosen, now also begs to be a partaker in their joy for of all the nations under heaven the Lord's true people are the happiest.

That I may glory with thine inheritance. He would have a part and lot in their honour as well as their joy. He was willing to find glory where saints find it, namely, in being reproached for truth's sake. To serve the Lord and endure shame for his sake is the glory of the saints below: Lord, let me rejoice to bear my part therein. To be with God above, for ever blessed in Christ Jesus, is the glory of saints above: O Lord, be pleased to allot me a place there also.

These introductory thanksgivings and supplications, though they occur first in the psalm, are doubtless the result of the contemplations which succeed them, and may be viewed not only as the preface, but also as the moral of the whole sacred song.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. -- We may note that the threefold nature of man prompts the union of the three petitions of this verse in one. "That I may see," is the prayer of the body, desiring the open vision of God; "and rejoice," is the wish of the soul or mind, that the affections may likewise be gratified; and vice thanks, as the spirit needs to pour itself out in worship. Further, there are three names here given to the saints, each for a reason of its own. They are God's "chosen," because of his predestinating grace, "according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Ephesians 1:4); they are his "nation," having one law and one worship under him as sole king, "And what nation is there so great, that hath statutes and judgments so righteous as all this law?" (Deuteronomy 4:8) they are his "inheritance," for it is written, "I shall give the heathen for thine inheritance" (Psalms 2:8). --Hugo Cardinalis and Albertus Magnus, in Neale and Littledale.

Verse 5. -- That I may see the good of thy chosen. That, having been predestined, and justified, we may come to see the good of thy chosen, which means that the very face of the Lord may be made conspicuous to us. (1 John 3:2). By the "good of thy chosen" we are not to understand their own probity or goodness, but the supreme happiness that is their lot. "That I may rejoice in the gladness of thy nation." That we may partake in that unspeakable joy which arises from the beatific vision, which is the peculiar property of the chosen people, of which strangers cannot taste, of which the gospel says, "Enter into the joy of thy Lord." --Robert Bellarmine, 1542-1621.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5.

--G.R.