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Commentary Index | Return to PrayerRequest.comTreasury of David - Psalms 106:1 - 106:1
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This Chapter Verse Commentaries:
1 Praise ye the Lord. O give thanks unto the Lord; for he is good: for his mercy endureth for ever.
2 Who can utter the mighty acts of the Lord? who can shew forth all his praise. -
3 Blessed are they that keep judgment, and he that doeth righteousness at all times.
4 Remember me, O Lord, with the favour that thou bearest unto thy people; O visit me with thy salvation;
5 That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.
Psa 106:1
“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 quartettes 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. Psa 106:1 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.
Psa 106:2
“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.
Psa 106:3
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 blessednesses 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.”
Psa 106:4
“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 ease?
While others fought to win 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 smile 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 Zaccheus, “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 canst bring me salvation: therefore, Lord, I entreat thee come unto me, and abide with me for ever.
Psa 106:5
“That I malt 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.