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Psa_106:1
Praise ye the Lord (comp. Psa_104:35; Psa_105:45). O give thanks unto the Lord (so in Psa_105:1). Even in their greatest afflictions, the Israelites were bound to give God thanks. His mercies always exceeded his punishments. For he is good (see the comment on Psa_100:5). For his mercy eudureth forever. According to Chronicles, this phrase was used at the dedication of David's tabernacle (1Ch_16:34, 1Ch_16:41), and again at the dedication of the temple (2Ch_5:13). It here first occurs in the Psalms.
Psa_106:2
Who can utter the mighty acts of the Lord? (comp. Psa_50:2; and for the impossibility of expressing God's greatness, see Job_11:7-9; Psa_92:5; Isa_40:12-17; Rom_11:33-36). Who can show forth all his praise? i.e. "all the praise really due to him."
Psa_106:3
Blessed are they that keep judgment, and he that doeth righteousness at all times. No distinction of meaning is intended between "keeping judgment" and "doing righteousness." The second clause merely repeats the first.
Psa_106:4
Remember me, O Lord, with the favour that thou bearest unto thy people. A prayer for individual blessing, not very usual in a psalm concerned with national sins and national deliverances. Professor Cheyne compares the parenthetic utterances of Nehemiah (Neh_5:19; Neh_13:14, Neh_13:22, Neh_13:31), but doubts whether the entire passage (verses 4, 5) is not an interpolation. O visit me with thy salvation (comp. Psa_18:35; Psa_85:7).
Psa_106:5
That I may see the good of thy chosen; or, the good fortune, the prosperity, of thy chosen; i.e. their happiness when they are released from the captivity, and return to their own land (comp. Psa_106:47). That I may rejoice in the gladness of thy nation; i.e. "the gladness" that would be theirs when re-established in their own country (see Ezr_3:12; Ezr_6:22). That I may glory with thins inheritance; or, triumph.
Psa_106:6-46
The psalmist now enters on his main subject—the transgressions of Israel in the past, and God's manifold mercies vouchsafed to them. These he traces from the time of the Exodus (Psa_106:7) to that of the Babylonish captivity (Psa_106:46).
Psa_106:6
We have sinned with our fathers (comp. Le 26:40; 1Ki_8:47; Ezr_9:6, Ezr_9:7; Neh_1:6, Neh_1:7; Neh_9:16-18, Neh_9:26; Dan_9:5-8). We have committed iniquity; or, "dealt perversely" (Kay). We have done wickedly. The confession is as broad and general as possible, including all under sin—the "fathers" from Moses downwards, the whole nation from the time of its settlement in Canaan, and even the afflicted exiles in Babylon. Their guilt is emphaized by the use of three verbs, each more forcible than the last.
Psa_106:7
Our fathers understood not thy wonders in Egypt; rather, considered not—did not give serious thought to them; took them as matters of course, and so were not impressed by them. They remembered not the multitude of thy mercies (comp. Psa_69:16; Isa_63:7; Lam_3:32; and infra, Lam_3:45). But provoked him; rather, were rebellious (see the Revised Version). At the sea, even at the Red Sea (comp. Exo_14:11, Exo_14:12).
Psa_106:8
Nevertheless he saved them for his Name's sake, that he might make his mighty power to be known. (On this motive for the mighty works done in Egypt, see Exo_7:5; Exo_14:4, Exo_14:18; Exo_15:11-16.)
Psa_106:9
He rebuked the Red Sea also (comp. Psa_104:7, "At thy rebuke they [i.e. the waters] fled;" see also Isa_50:2; Nah_1:4). The Hebrew poets constantly represent God's dealings with inanimate nature in terms proper to his dealings with his rational creatures, thus personifying material things. And it was dried up (see Exo_14:21, Exo_14:22). So he led them through the depths, as through the wilderness (comp. Isa_63:13). Midbar, the word translated "wilderness," is properly a smooth stretch of down, very level, and suited for sheep walks.
Psa_106:10
And he saved them from the hand of him that hated them. The Pharaoh of the Exodus, whose "hatred" had been shown by his oppression (Exo_2:23; Exo_3:9; Exo_5:6-19), his prolonged refusal to let Israel go, and final pursuit of them, and attempt to destroy them on the western shore of the Red Sea (Exo_14:5-10). And redeemed them from the hand of the enemy. The deliverance from Egypt, typifying man's deliverance from sin, is constantly spoken of as a "redemption" (Psa_74:2; Psa_107:2; Exo_6:6, Exo_6:7; Exo_15:16, etc.).
Psa_106:11
And the waters covered their enemies (see Exo_14:28-30; Exo_15:10). There was not one of them left. The words of Exo_14:28 (last clause) are almost exactly followed.
Psa_106:12
Then believed they his words. So in Exo_14:31, "The people feared the Lord and believed the Lord"—believed, that is, when they could no longer disbelieve. They sang his praise. The allusion is to the "Song of Moses" (Exo_15:1-18), in which the Israelites generally joined (Exo_15:1, Exo_15:20).
Psa_106:13
They soon forgat his works; literally, they hasted and forgat his works. Their gratitude and devotion were short-lived. They almost immediately forgot the omnipotence and extreme goodness of God towards them. They "murmured" at Marah (Exo_15:24), complained in the wilderness of Sin (Exo_16:3), "lusted" (Num_11:4), "tempted God," etc. They waited not for his counsel; i.e. "they did not wait for the development of God's plans respecting them, preferring (Psa_106:43) their own counsel" (Kay).
Psa_106:14
But lusted exceedingly in the wilderness; literally, "lusted a lust." The expression is taken from Num_11:4, where it is translated in the Authorized Version by "fell a-lusting." The lust was for "flesh," and for "the fish, the cucumbers, the melons, and the leeks, and the onions, and the garlic, which they did eat in Egypt freely" (Num_11:5). And tempted God in the desert (comp. Psa_78:18).
Psa_106:15
And he gave them their request. By sending the quails (Num_11:31, Num_11:32). But sent leanness into their soul. By "leanness" is meant dissatisfaction or disgust. After eating freely of the quails for a full month, the food became "loathsome" to them (Num_11:20). Whether it actually produced the pestilence which followed (Num_11:33). or whether that was a separate and distinct affliction, it is impossible to determine (compare, on the whole subject, Psa_78:18-31, and the comment ad loc.).
Psa_106:16
They envied Moses also in the camp. The writer passes now to the sin of Korah, Dathan, and Abiram, with their followers, which was "envy" or jealousy of the high position assigned by God himself (Exo_3:10; Exo_4:1-17) to Moses and Aaron (comp. Num_16:1-3). These "gainsayers" (Jud_1:11) maintained that they had as much right to be priests as Moses and Aaron, since "all the congregation was holy" (Num_16:3). And Aaron the saint of the Lord; or, the holy one. It is rather Aaron's official sanctity (Le Psa_8:2 -12) than his personal holiness that is intended. (Compare the use of the phrase "man of God" in 1Ki_13:1, 1Ki_13:4, 1Ki_13:6, etc.)
Psa_106:17
The earth opened and swallowed up Dathan (see Num_16:31-33). And covered the company of Abiram. It is asked why there is no mention of Korah here, and suggested that he owed his escape from mention to the favouritism of the Levitical "temple poets" (Cheyne). But the real reason seems to be that Korah was not "swallowed up;" he and his company were destroyed by fire, and are alluded to in Psa_106:18 (so Hengstenberg).
Psa_106:18
And a fire was kindled in their company (see Num_16:35, Num_16:40; Num_26:10). The flame burned up the wicked. Korah and his "company" were more "wicked" than Dathan, Abiram, and their followers, since they had received a favour from God which ought to have satisfied them (Num_16:9, Num_16:10), and since they ought to have been better instructed in the Law than ordinary Israelites. Hence Korah alone is mentioned in Jud_1:11.
Psa_106:19
They made a calf in Horeb (comp. Exo_32:4; Deu_9:8-16). And worshipped the molten image; rather, a molten image (comp. Exo_32:4, Exo_32:24; Deu_9:12, Deu_9:16). The sin was not only against the light of nature, but was expressly forbidden by the second commandment (Exo_20:4, Exo_20:5).
Psa_106:20
Thus they changed their glory into the similitude of an ox that eateth grass; i.e. they exchanged the spiritual revelation of Jehovah, in all his glorious attributes, for a material emblem, which would naturally suggest low and unworthy thoughts of the supreme Being. So Schultz and Cheyne. The expression, "an ox that eateth grass," emphasizes the contempt of the writer for a people who could so act. He has, probably, in his thoughts not only the golden calf, but the Apis bulls of Egypt.
Psa_106:21
They forgat God their Saviour (comp. Psa_106:13). "God their Saviour" is "God who had so recently saved them out of the hands of Pharaoh." Which had done great things in Egypt. The allusion is principally to the long series of "plagues."
Psa_106:22
Wondrous works in the land of Ham (comp. Psa_78:51; Psa_105:23, Psa_105:27, for the expression "land of Ham;" and for the "works" themselves, see Exodus 7-12). And terrible things by the Red Sea (see Exo_14:24, Exo_14:27-30).
Psa_106:23
Therefore he said that he would destroy them; literally, and he said. On the apostasy at Sinai, God expressed to Moses an intention to destroy the entire people of Israel, save only himself, and to "make of him a great nation" (Exo_32:10; comp. Deu_9:14, Deu_9:25). Had not Moses his chosen steed before him in the breach. Moses was "chosen" by God to lead the Israelites out of Egypt (Exo_3:10), and forced to accept the office (Exo_4:1-17). When Israel angered God at Sinai, he "stood in the gap," like a brave soldier guarding his city when the enemy has breached the wall (Exo_32:11-13, Exo_32:31-34). To turn away his wrath, lest he should destroy them. God was ready to have destroyed all Israel, and to have raised up a new Israel out of the descendants of Moses, had not Moses pleaded with extreme earnestness on the people's behalf (Exo_32:32).
Psa_106:24
Yea, they despised the pleasant land. The psalmist passes to the consideration of another sin. After the ill report of the spies (Num_13:27-33), the Israelites "despised" the land promised to them (Num_14:31), and relinquished all desire for it. They were ready to have turned back into Egypt (Num_14:3). They believed not his word; i.e. his promise to give them the land (Gen_15:18-21; Exo_23:31, etc.).
Psa_106:25
But murmured in their tents. The "murmuring" intended is undoubtedly that mentioned in Num_14:1-4. The phraseology employed is from Deu_1:27. And hearkened not unto the voice of the Lord; i.e. hearkened not to the many promises which God had made to drive out the Canaanitish nations before them (Exo_3:17; Exo_6:8; Exo_15:15-17, etc.).
Psa_106:26
Therefore he lifted up his hand against them. The phrase is used with reference to the uplifting of the hand width accompanied an oath. To overthrow them in the wilderness (see Num_14:29, Num_14:32, Num_14:37). The death in the wilderness of the entire generation which had set out from Egypt, save only Joshua and Caleb, is the "overthrow" intended.
Psa_106:27
To overthrow their seed also among the nations. Like Ezekiel (Eze_20:23), the writer regards the Babylonish captivity as in part a punishment for the sins committed in the wilderness. And to scatter them in the lands (comp. Le 26:33; Deu_28:64). The Israelites were punished, not merely by being carried into captivity, but by being completely broken up as a nation, and "scattered" widely over Western Asia—some in Gozan and on the Khabonr (2Ki_17:6), some in Haran (1Ch_5:26), some in "the cities of the Modes" (2Ki_18:11; Tobit 1:14; 3:7), others in Babylonia (2Ki_24:14-16; 2Ch_36:20; Eze_1:1-3, etc.). The "scattering" has in later times increased ever more and more.
Psa_106:28
They joined themselves also unto Baal-peor (see Num_25:3). The exact expression used in the Pentateuch is repeated. It signifies a mystic union, such as was supposed to exist between a heathen god and his worshippers, and to be kept up by sacrificial meals and the like. "Baal-peor"—i.e. "the Lord of Pehor"—is probably identified with Chemosh. And ate the sacrifices of the dead. The corresponding phrase in Numbers (Num_25:2) is, "the sacrifices of their gods," who were "dead," as opposed to the true living God.
Psa_106:29
Thus they provoked him to anger with their inventions; or, with their doings. And the plague; rather, a plague. Brake in upon them. The judicial slaughter inflicted by command of Moses (Num_25:4-8) is called here, as it is also in Num_25:8, Num_25:9, Num_25:18, "a plague."
Psa_106:30
Then stood up Phinehas, and executed judgment (see Num_25:7, Num_25:8). Some critics, however, translate éôìì , by "mediated" (Kay, Cheyne). And so the plague was stayed (comp. Num_25:8).
Psa_106:31
And that was counted unto him for righteousness (comp. Num_25:11-13, and see also Ecclesiastes 45:23, 24; 1 Macc. 2:26, 54). Unto all generations forevermore. The praise awarded to Phinehas, here and in Num_25:1-18; is an everlasting testimony to him, though the "everlasting priesthood" of Num_25:13 has passed away.
Psa_106:32
They angered him also at the waters of strife; or, "at the waters of Meribah" (Revised Version, Kay, Cheyne); comp. Num_20:2, Num_20:10, Num_20:13. So that it went ill with Moses for their sakes. Moses was not punished for the people's sin, but for his own sin (Num_20:10-12), to which theirs led. The expression, "for their sakes," is used loosely (comp. Deu_1:37; Deu_3:26).
Psa_106:33
Because they provoked his spirit, so that he spake unadvisedly with his lips. One man's sin often leads to another's, but does not necessitate it. The people "provoked Muses' spirit" by their murmurs and reproaches (Num_20:3-5). Moses, being provoked, made his rash utterance (Num_20:10). He was vexed, impatient, carried away by a gust of passion, and made the unfitting speech, "Hear now, ye rebels; must we fetch you water out of the rock?" speaking as if the power were his own.
Psa_106:34
They did not destroy the nations, concerning whom the Lord commanded them. This is reckoned as another sin. Israel, once comfortably settled in Palestine, with sufficient room for its numbers, did not carry out the Divine command to "destroy," or "cast out," the Canaanitish nations, but was content to share the land with them. "The children of Benjamin did not drive out the Jebusites who inhabited Jerusalem" (Jdg_1:21); "neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns; nor the inhabitants of Dor and her towns" (Jdg_1:27); "neither did Ephraim drive out the Canaanites that dwelt in Gezer" (Jdg_1:29); nor "Zebulon the inhabitants of Kitten, nor the inhabitants of Nahalol" (Jdg_1:30); "neither did Asher drive out the inhabitants of Accho" (Jdg_1:31); nor "Naphtali the inhabitants of Beth-shemesh and Beth-anath" (Jdg_1:33); nor Dan the Amorites, who "would dwell in Mount Heros in Aijalon, and in Shaalbim" (Jdg_1:35). It was not compassion that restrained them, but love of ease, idleness, one of the seven deadly sins; and the results were those described in the next verse.
Psa_106:35
But were mingled among the heathen, and learned their works. This was the effect of the continuous contact. "Evil communications corrupted good manners." The command to exterminate, which to moderns seems so terribly severe, and almost cruel, was undoubtedly based upon God's foreknowledge of the fact, that otherwise there would be contact, and if contact, then contamination. (For the actual fact, see Jdg_2:11-13, Jdg_2:19; Jdg_3:6, Jdg_3:7; Jdg_6:25; Jdg_10:6, etc.)
Psa_106:36
And they served their idols: which were a snare unto them; or, which became a snare unto them. The idols worshipped were especially Baal and Ashtoreth—the nature-god and nature-goddess, sometimes identified with the sun and moon. These alone are mentioned in the time of the Judges. Afterwards, however, Chemosh, Molech, Remphan, the gods of Syria, and perhaps Ammon of Egypt, were added to the catalogue (1Ki_11:7; 2Ki_21:19; 2Ch_28:23; Act_7:43).
Psa_106:37
Yea, they sacrificed their sons and their daughters unto devils. The Moloch sacrifices of children by their parents are evidently intended (comp. Le Psa_18:21; Deu_18:10; 2Ki_3:27; Jer_7:31; Eze_23:37, etc.). (For the identification of the false gods of the heathen with "devils," comp. Le 17:71; Deu_32:17; 2Ch_11:15; 1Co_10:20, 1Co_10:21.) It is argued by some that the use of the word "devils," or "demons," here does not imply that the objects of the worship were evil spirits. But it is difficult to see what else can be meant.
Psa_106:38
And shed innocent blood, even the blood of their sons and of their daughters. Infants, who could have committed no actual sin, were the ordinary victims in the Moloch sacrifices (see Jarchi on Jer_7:31; Diod. Sic; Jer_20:14; Dollinger, 'Judenthum und Heidenthum,' 1:427, Engl. trans.). Whom they sacrificed unto the idols of Canaan. Bloody offerings of this horrible kind were made, not only to Moloch, but also to Baal (Jer_19:5), to Chemosh (2Ki_3:27), and perhaps to other deities. And the land was polluted with blood. Contrary to the commandment given in Deuteronomy 35:33, "Ye shall not pollute the laud wherein ye are." The "innocent blood" shed in the land is often declared to have been the especial cause of God's anger against Israel, and of his final casting away of his inheritance (2Ki_24:4; Isa_59:7; Jer_7:6; Jer_22:3, Jer_22:17, etc.).
Psa_106:39
Thus were they defiled with their own works. The heathen "works," which they adopted from them (Psa_106:35), had become "their own works," and made them a "defiled" and "polluted" people. And went a-whoring with their own inventions; i.e. "became spiritually adulterous," deserted God, and were unfaithful to him (comp. Eze_23:2-21; Hos_2:2-5).
Psa_106:40
Therefore was the wrath of the Lord kindled against his people (comp. Psa_78:58, Psa_78:59). Insomuch that he abhorred his own inheritance (see Psa_78:62). It justly increased God's anger that the sinners were his own people, his own inheritance.
Psa_106:41
And he gave them into the hand of the heathen. This is the great lesson taught by Jewish history, and especially impressed upon us by Judges and Chronicles. When a nation sins, it is delivered over to its enemies, partly for punishment, partly to lead it to repentance. Israel was delivered into the hand, first, of Mesopotamia (Jdg_3:10), then of Moab (Jdg_3:12), next of the Philistines (Jdg_3:31), then of the Canaanites (Jdg_4:2), later on of Midian (Jdg_6:1), still later of Ammon (Jdg_10:7-18), and then of the Philistines once more (Jdg_13:1)—on each occasion because of some flagrant sins, and suffered chastisement until it repented. So we are told in Chronicles with respect to the invasions of Shishak (2Ch_12:2-5), of Pul (1Ch_5:25, 1Ch_5:26), of Tiglath-pileser (2Ch_28:19, 2Ch_28:20), and of Nebuchadnezzar (2Ch_36:13-17), that they were on account of the people's transgressions. God "slew" them that they might "seek him," and the ordinary result was, that they "turned themselves, and inquired after God." And they that hated them ruled over them. Chushan-rishathaim for eight years (Jdg_3:8), Eglon for eighteen (Jdg_3:14), Jabin for twenty (Jdg_4:3), the Midianites for seven (Jdg_6:1), the Ammonites for eighteen (Jdg_10:8), the Philistines for forty (Jdg_13:1).
Psa_106:42
Their enemies also oppressed them (see Jdg_4:3; Jdg_10:8; 1Sa_9:16; etc.). And they were brought into subjection under their hand. (For pictures of the "subjection," see Jdg_4:6-11; 1Sa_13:19, 1Sa_13:20.)
Psa_106:43
Many times did he deliver them. By Othniel (Jdg_3:9), by Ehud (Jdg_3:15-29), by Shamgar (Jdg_3:31), by Deborah and Barak (Jdg_4:4-24), by Gideon (Jdg_7:19-25), by Jephthah Jdg_11:12-33), by Samson (Jdg_15:1-20. (8-20), and finally by David (—2Sa_5:22-25). But they provoked him with their counsel; rather, they were rebellious in their counsel (see the Revised Version). And were brought low for their iniquity; rather, in their iniquity (comp. Le 26:39).
Psa_106:44
Nevertheless he regarded their affliction; or, "he saw them in their trouble," i.e. he looked on them, and had regard to them (see 2Ki_17:13; 2Ch_36:15). When he heard their cry. As God "heard the cry" of his people, when they suffered oppression in Egypt (Exo_2:23; Exo_3:7, Exo_3:9), so also in their other oppressions (Jdg_3:9, Jdg_3:15; Jdg_4:3; Jdg_6:6; Jdg_10:10; 1Sa_12:10, 1Sa_12:11, etc), if they did but humble themselves and "cry" to him, he always hearkened and gave them deliverance (1Ch_5:20; 2Ch_12:7; 2Ch_14:11, 2Ch_14:12; 2Ch_20:4-24; 2Ch_32:20, 2Ch_32:21; 2Ch_33:11-13).
Psa_106:45
And he remembered for them his covenant. According to the promise in Le 26:42. And repented according to the multitude of his mercies (comp. Exo_32:14; 2Sa_24:16; 1Ch_21:15; Jer_26:19, etc.). The expression is anthropomorphic, and must be understood so as not to clash with the declaration, "God is not a man, that he should repent" (1Sa_15:29).
Psa_106:46
He made them also to be pitied of all those that carried them captives. Solomon had prayed that so it might be (1Ki_8:50). The fact that compassion was shown to many of the captives appears from 2Ki_25:27-30; Dan_1:3-5, Dan_1:19; Dan_2:49; Dan_3:30; Dan_6:28; Ezr_1:4-6; Neh_1:11; Neh_2:1-8.
Psa_106:47
The historical portion of the psalm here ends, and the writer, in a brief epilogue, returns to the topic of prayer (see Psa_106:4, Psa_106:5), only substituting now for the personal supplications of the prologue, a general prayer for the entire nation, and especially for its deliverance from captivity. "It can scarcely be doubted," as Dean Johnson well observes, "that the words of Psa_106:47 refer to deliverance from the Babylonish captivity," which was the only one that involved the dispersion of the whole people, and the suspension of the liturgical offering of thanks and praise.
Psa_106:47
Save us, O Lord our God. Contrast with this the "remember me" of Psa_106:4. The review of the national history has quickened the psalmist's sympathies and widened them. Previously he prayed only for himself. Now it will not content him unless the people generally are "saved." And gather us from among the heathen. (On the wide dispersion of the Israelites at the time of the Babylonian captivity, see the comment on Psa_106:27.) To give thanks unto thy holy Name, and to triumph in thy praise. This is spoken of as the consequence of the gathering together. Dispersion could not, of course, prevent the rendering of praise and thanks by individual Israelites (Dan_6:10); hut it had stopped the united liturgical expression of them. On the restoration of the Israelites to their own land, this was resumed (Ezr_3:2-11).
Psa_106:48
Blessed be the Lord God of Israel from everlasting to everlasting. This verse is not so much a part of the particular psalm, as a mark that here another Book of the Psalms has reached its conclusion (comp. Psa_41:13; Psa_72:19; Psa_89:52). The form has, however, been modified so as to make it run on smoothly with the verse immediately preceding. And let all the people say. In their praises and thanks to God (see verse 47). Amen. Praise ye the Lord. The other terminal psalms end with "Amen and Amen;" here alone do we have "Amen. Praise ye the Lord." the intention being evidently that the last words of the psalm should be an echo of the first (see verse 1).
I. THE SPIRIT OF THANKFULNESS. (Psa_106:1.) The godly man is he in whose mouth the praise of the Lord is found continually, because the spirit of gratitude is deep in his heart.
II. THE SPIRIT OF TRUSTFULNESS. (Psa_106:1.) "His mercy endureth forever." To what the past has witnessed the future will testify. "Surely goodness and mercy shall follow," etc. (Psa_23:1-6.).
III. THE SPIRIT OF REVERENCE. (Psa_106:2.) The godly man stands uncovered, awed, filled with a sense of the nearness and greatness of God, sensible of the wonderful works of his holy and mighty hand. This whole world is the temple of God, and every act of ours should be a sacrifice.
IV. THE SPIRIT OF OBEDIENCE. (Psa_106:3.) The godly man is earnestly desirous of "keeping judgment and doing righteousness," of preserving inward integrity and. bringing forth its fruits; and this because
(1) it is a blessed thing to be right;
(2) filial obedience secures the loving favour of the Divine Father;
(3) it is attended with a variety and continuity of blessings; it brings a large reward.
V. THE SPIRIT OF CONSCIOUS DEPENDENCE ON GOD. (Psa_106:4.) He who is "of God" knows well that it is only as God enlarges and enriches him that he will be blessed indeed; therefore he lifts his heart in daily prayer for God's "remembrance" and his "salvation." He knows the need of perpetual supplies and of frequent interposition from above.
VI. THE SPIRIT OF SACRED, SOCIAL JOY. (Psa_106:5.) It is not a truly Christian spirit to rest, let our hope and our joy to our own well being. This should continually overflow; it should spread and circulate far and wide. We should enter into the spirit of Moses and of Paul in their magnanimity (see Exo_32:31, Exo_32:32; Rom_9:3). Our joy is never so pure, so elevating, so noble, as when we are sharing it with others, and are rejoicing in their blessedness as well as, and as much as in our own.
Psa_106:6-39
I. SINFUL FAILURE TO UNDERSTAND. (Psa_106:7.) As the children of Israel "understood not God's wonders in Egypt," so we guiltily fail to recognize the wonderful working of the Divine hand, not only in human history and in domestic experience, but also in the daily and hourly ministries of nature, and in the ordering of our individual life (see Jas_1:16, Jas_1:17).
II. SINFUL FORGETFULNESS. (Psa_106:7, Psa_106:21, Psa_106:22.)
1. We also "remember not the multitude of his mercies," oblivious of all that God has been doing for us and in us through all our days.
2. We are too ready to forget the special deliverances which, at the time of their occurrence, we resolved to keep continually before our eyes; we allow them to be hidden, and to disappear beneath the engagements and excitements that supervene.
III. THE SIN OF FITFULNESS. (Psa_106:12, Psa_106:13.) Is not the Divine Master grieved with us when he has to think of us as he did of his own apostle, who in a few hours passed from loud profession to positive denial (see Joh_13:36-38)? Spiritual fickleness is a very grave offence; it is also particularly injurious.
IV. THE SIN OF UNRESTRAINED APPETITE. (Psa_106:14.) In this case it led to unhallowed importunity; to a request that became an impious demand, and that brought down retribution (Psa_106:15). More often such "lust" of the flesh conducts to other evils—to bodily deterioration, to loss of self-respect, to injury wrought on others, to ruin and to death.
V. THE SIN OF ENVY. (Psa_106:16-18.) To envy those who are distinguished from ourselves by the favour of God is most unworthy and culpable. Instead of being grateful to the Divine Giver for bestowing so great a blessing as a strong and helpful man, we cherish a spirit that is mean and selfish. It is a common but a serious sin.
VI. THE SIN OF IDOLATRY. (Psa_106:19, Psa_106:20, Psa_106:28.) The guilt of idolatry is in the substitution of the creature for the Creator, rendering that honour to the visible or the human which is due only to the Divine (see Rom_1:19-25).
VII. THE SIN OF UNBELIEF; leading here (Psa_106:24, Psa_106:25) to discontent, to the loss of inheritance, to cowardly inactivity; leading, in our case, to the neglect of God's Word and will, to continuance in spiritual obduracy, to a fatal forfeiture of eternal life.
VIII. IMPERFECT OBEDIENCE, WARFARE, SEPARATION. (Psa_106:34, Psa_106:35.)
(1) To leave undone any duty of any kind to which our Lord is calling us, in discharge of what we owe to ourselves, or to our neighbours, or to our kindred, or to our race;
(2) to fail to subdue and cast forth from our soul the evil dispositions and unholy principles which are there, when Christ claims us as his own;
(3) to admit to close familiarity those who are alien in spirit and opposite in belief to ourselves;—this is to fall short of "the will of God in Christ Jesus," and it is to lay for ourselves a "snare," through which we may fall into grievous wrong.
Psa_106:15
(1) the bodily gratification, or
(2) the unhallowed ambition, or
(3) the unfavourable friendship on which we have set our hearts.
God's truest kindnesses are often found in his withholding or his removing the objects of our regard. He "breaks our schemes of earthly joy," that we "may find our all" in him and his service.
Psa_106:20
Psa_106:44, Psa_106:45
I. IT IMPLIES PREVIOUS AND TERRIBLE PROVOCATION. And, indeed, there had been such:
1. In sins actually committed. What a catalogue of them the psalm contains! Sin at the very beginning (Psa_106:7). The former psalm reviewed the history of God's people as a subject for adoring praise, because of God's never-failing care. Here, also, a "Hallelujah!" is raised, in view of the same history, because of God's never-failing forgiveness. And the sins that needed this forgiveness are confessed here—the shortlived gratitude (Psa_106:13); the shameful murmuring (Psa_106:15); the wicked envy (Psa_106:16); the disgraceful idolatry (Psa_106:19); their unbelief (Psa_106:24); their sacrifices to Baal-peor (Psa_106:28): their murmuring at Meribah (Psa_106:32); their disobedience (Psa_106:34). What a melancholy list it is! And this is not all; for see:
2. The mercies of God despised. (Psa_106:13.)
3. Their treatment of Moses. (Psa_106:16, Psa_106:23, Psa_106:32.)
4. Their hardened resistance, so that God's punishments had no power to change their evil will (cf. Joh_1:5). Yes, there had been provocation indeed.
II. IT PROCLAIMS THE INFINITE COMPASSION AND FORBEARANCE OF GOD. Sin is the dark foil on which the brightness of God's mercy is all the more seen. That is why the angels of God can never render the praises of the redeemed. What a marvel it is that he should have spared Israel! It is equalled only by the marvel of his sparing us.
III. WHEN THE SOUL BECOMES CONSCIOUS OF ALL THIS, IT IS OVERWHELMED IN GRATITUDE, LOVE, AND PRAISE. See the opening of this psalm and its close. Thus is God's mercy the spring and abiding impulse of the new life unto him. See the well known verse—
"Oh the sweet wonders of that cross
On which my Saviour groaned and died
Her noblest life my spirit draws
From his dear wounds and bleeding side."
S.C.
Psa_106:3
II. IT IS ENTERED INTO BY A DEFINITE WAY.
1. By self-surrender, which consists in the abandoning of whatever we know to be contrary to the will of God; giving it up, though it be dear as the right hand or eye; and in the surrender of all our powers and possessions to the absolute control and direction of God.
2. Then, when we have thus given ourselves up to God, we are to believe that he accepts us, and we are to keep trusting him, day by day and hour by hour, to cleanse us by the blood of Christ from all sin. If we will persevere in this surrender and trust, nothing can hinder our entering into this holy life. Then—
III. IT IS MOST BLESSED.
1. For what it escapes: the misery of a condemning conscience; of paralyzed power—for none can effectually work for God if they are abiding in sin; of knowing that your influence has been evil rather than good; of God's face hidden from you.
2. For what it wins: the blessedness of inward peace; of confidence towards God; of power with God for man, and with man for God; of the possession of God's loving kindness, which is better than life (Psa_63:1-11), and of assured hope. When the people of God live this life, then there will be a turning to God on the part of the world, as now there is not, and for long ages has not been. For men will see that God's people possess a secret spring of joy, and peace, and purity, and strength, and they will come to covet it with a great desire (Psa_106:4, Psa_106:5).—S.C.
Psa_106:4, Psa_106:5
I. THE ASPIRATION.
1. "That I may see the good of thy chosen." He regards God's people as the subject of a Divine choice; as, indeed, they are. There were many others who, to human eyes, seemed more worthy and more likely to bring glory to God. But God had chosen them. And he had appointed "good" for them. Good outwardly, in the possession of the promised land; good inwardly, in the possession of God's Holy Spirit and the Divine Law written on their hearts; good instrumentally, in the blessed influence they should exert on others (cf. Psa_67:1-7.). And all this abiding evermore. And this he craved to see; that is, to share in. It is a good desire.
2. "That I may rejoice in the gladness of thy nation." He believed Israel to be God's nation; as, indeed, the true Israel of God are. And he believed that the mark of their life was gladness. In their best days Israel was a glad people (Psa_144:15). And the Israelite, indeed, is ever a happy man. We are made for gladness—the ways of the Lord lead surely to it; but men do not believe this. Nevertheless, these "ways are ways of pleasantness," etc. (Pro_3:17). And in this gladness the psalmist would share.
3. "That I may glory with thine inheritance." Note, again, the title given to the people of God. They will glory in God himself, for he is their "exceeding joy;" in what he has done for them, in them, through them. What themes for glorying there are in all this! "Worthy is the Lamb," etc. (Rev_5:12). Now, this holy aspiration is preceded by Psa_106:4.
II. THE PRAYER for what is needed for its fulfilment. He prays:
1. "Remember me, O Lord, with," etc. What a humble prayer it is! as if he feared he might be overlooked and forgotten, and felt that he deserved to be. And what a holy prayer! And it is one that has never yet been refused.
2. "Visit me," etc. He would that God would have compassion on him, and actually bring him his salvation.—S.C.
Psa_106:15
I. SEE INSTANCES OF IT.
1. Israel here. The leanness in their souls was caused by a sense of God's condemnation—they knew they had done wrong; terror of his wrath; hardening of their hearts in sin; the plague that followed.
2. Israel's desiring a king (Hos_13:11).
3. Judas. He had plotted and planned, and thought success was sure; but when he saw Jesus was condemned, those thirty pieces of silver burnt him as with the fires of hell.
4. The rich fool. His desire for wealth had been granted; but the Lord had said, "Thou fool" (cf. also 2Sa_13:15). The full purse and the lean soul are common companions.
5. The "whips" with which "our pleasant vices" scourge us. Cf. Ecclesiastes: "Vanity of vanities; all," etc.; cf. Ahab's getting Naboth's vineyard, and Elijah along with it. "Hast thou found me, O mine enemy?" (1Ki_21:20).
II. THE CAUSES OF IT.
1. Not necessary. If God give us our heart's desire, that need not send leanness into our soul. Cf. Psa_116:1-19.: there was no "leanness" there, but the reverse. And, indeed, the sense of God's favour and help does aid the soul's true life.
2. But are found in the motive of the prayer, which may be sinful and selfish only; and in the use we make of the answer. If we love God's gifts better than the Giver of them, then "leanness" will be sure to follow.
III. THE LESSONS OF IT. The lines which follow tell them—
"Not what we wish, but what we want,
Oh let thy grace supply!
The good, unasked, in mercy grant;
The ill, though asked, deny."
—S.C.
I. GOODNESS IN THE LIGHT OF MAN'S RELATION TO GOD. In that light goodness is rightness; it is accordance with an authoritative standard. A good man is a good creature who is right with his Creator, a good servant who is obedient to his master, a good son who does the will of his father. This being man's goodness, and man's idea of goodness, he tries to transfer it to God, who then becomes the eternally right One. The "Judge of all the earth does right." God is good in the sense of being right, in the sense of willing that which is right, and in the sense of approving those who do the right. "Righteous in all his ways, and holy in all his works."
II. GOODNESS IN THE LIGHT OF GOD'S RELATIONS WITH MAN. In this psalm with man corporate. But the national relations do but illustrate the personal and individual. Here comes in a difficulty. God, the infinitely right One, dealing with creatures who were right in all purpose and endeavour, would not need to show the special characteristics that are gathered into the word "gracious." God had to deal with a nation that was wayward, wilful, and self-pleasing, with a stiff-necked generation, one that was troublesome as any spoiled child. Goodness in dealing with such a nation must show itself as patience, pitifulness, considerateness, gentleness, or, to sum up in one word, "graciousness." Illustrate it as
(1) goodness that can chastise;
(2) that can limit chastisement;
(3) that can restore, and give fresh opportunity;
(4) that cannot be wearied out;
(5) that gives the fullest influence to all qualifying considerations;
(6) that keeps on hoping for the best, and working for it.
It may also be shown that the gracious goodness of God makes necessary judgments inflicted on some educational and moral forces for the warning and guiding of all.—R.T.
Psa_106:7
I. DISOBEDIENCE ROOTED IN UNBELIEF. Here a distinction is necessary. Here is an unbelief which is wilful, which a man chooses, and for which he seeks reasons, and this is wholly sinful, and needs humbling punishment. And there is an unbelief which is the natural human response to difficult and trying circumstances, which seem to force doubts upon us. All are liable to this kind of unbelief in sharing the trials of human life. But there is a Divine gentleness in the dealing with the disobedience which has its root in this unbelief.
II. DISOBEDIENCE ROOTED IN DESPONDENCY. This reminds us how differently things affect different dispositions. Some are naturally despondent. They always see the dark sides, are ever ready to give up in despair. And this spirit often leads to failing obedience. Men have not spirit enough to do what they ought. But God "knoweth our frame."—R.T.
Psa_106:15
I. SINFUL DESIRES WILL SOMETIMES ARISE EVEN IN GOOD MEN. Wanting what is not provided, or what is contrary to the Divine will, under the urgings of bodily passion, is a constant experience. It is even illustrated in the idea of making bread out of stones, to satisfy hunger, which came to Jesus in the wilderness. Every man must take account of the fact that his bodily passions may at any time become temptations.
II. SINFUL DESIRES MUST BE REPRESSED WITHIN SAFE LIMITS. And this we do by refusing to let them say anything or do anything. Compelled silence soon weakens them. That power of self-mastery a man may have and hold if he gains it in the first occasion of struggle with uprising desires; but it is very hard to win again if once it is lost.
III. SINFUL DESIRES INDULGED GAIN RUINOUS MASTERY. The common law of wanting to do a thing again which we have once done acts in this. And all indulgence tends to weaken moral power. Illustrated by the drunkard and by the devil possessions (Legion) of the New Testament.—R.T.
Psa_106:16
I. THE CHARACTER OF AARON AS A MAN. It has been summarized in this way: "Aaron was of an impulsive character, leaning for the most part on his brother, but occasionally showing, as is not infrequent with such minds, a desire to appear independent." It must be borne in mind that Aaron received no such personal revelations from God as Moses received, and that he never occupied other than a subordinate place, and so never felt the sanctifying pressure of supreme responsibility. He was a man who could follow, but could not lead; who could serve, but could not rule. There are such among us; men who are good and trustworthy servants, but who ruin every business of which they have control. And these very men are often like Aaron, hankering after the positions for which they are unfitted. There is tinder of jealousy in such men at the success of others, which a spark will easily set alight. Aarons can carry out; they cannot initiate.
II. THE CHARACTER OF AARON AS A PRIEST. This office suited him precisely, because in it he could be wholly occupied with providing details. A priest is a man who is not required to have a will of his own. A course is prescribed; he is to be loyal in following out that course. Aaron's official character comes out well, but it was subject to some severe strains. He would have kept all right if things had continued in their regular routine. Routine does not weary the Aaron-type of man. But the unusual upset him. He felt nervous. He could not decide and stand firm; he let others overrule him, and unduly influence him; he could not rely on his own judgment; he tried to master difficulties in the weakest of ways, by compromises.—R.T.
Psa_106:19, Psa_106:20
I. IT WAS THE SIN OF DISOBEDIENCE TO COMMAND. It should be clearly shown that Israel was bound to obedience to Jehovah before the Decalogue was given. The scene of Sinai is improperly called the giving of the Law; it is properly the formulating of the Law. The people owned allegiance to the God of their fathers, to the God who had delivered them from Egypt; and their willingness to obey was actually pledged afresh before Moses ascended the mount (see Exo_19:7, Exo_19:8). They were bidden wait to receive a communication from God; they disobeyed, and acted without direction. Disobedience is often due to the restlessness that cannot wait.
II. IT WAS THE SIN OF UNFAITHFULNESS TO TRUST. The spirituality of God was the supreme national trust. Neither Abraham, Isaac, nor Jacob ever saw God, but he was a real Power in their lives. In Egypt God was never seen, but he did mighty deeds. Put fully, the unity, spirituality, and holiness of Jehovah were committed to the care of the Abrahamic race, and that race was to preserve these truths while the rest of the world freely experimented on constructing religions and deities for itself. To make idolatrous images of God, the spiritual Being, was unfaithful to trust.
III. IT WAS THE SIN OF "FOLLOWING THE DEVICES OF THEIR OWN HEARTS." Or self-willedness. They asked what they liked, as if they were independent; not what God liked, as if they were dependent on him. The essence of sin for a creature is self-will. Triumph over self-will is the supreme aim of religion. That golden calf was a self-willed thing; as such there could be no religion in it. Through, and by means of, that golden calf the people did but worship themselves; what they personified was their own will, not God. Men deceive themselves when they fashion their own gods; they can only rightly take God as revealed to them.
IV. IT WAS THE SIN OF DISHONOURING GOD. The symbol they chose was an insult. True, their associations in Egypt suggested no other; and perhaps the ox was in some sense their national symbol. So their god was the personified nation. The spiritual Jehovah is degraded in men's minds when associated with a mere beast.—R.T.
Psa_106:23
I. THE FITNESS ARISING FROM HIS OFFICIAL POSITION. He was the agent appointed by God, through whom his will might be sent to the people. He was the representative of the people, appointed by them to conduct all negotiations with Jehovah in their name. He was the proper person; and foreshadows the Lord Jesus Christ as revealer of God to men, and negotiator for men with God.
II. THE FITNESS ARISING FROM THE CONFIDENCES MOSES HAD WON. He had gained both power and right by his faithful service of the people, and by his holy familiarity with God. We may say that God had proved him, and so had confidence in him. And the people had proved him, and knew well that they had no better friend. Christ is "beloved Son," and our best Friend.
III. THE FITNESS ARISING FROM THE PERSONAL FEELING OF Moses. He was supremely indignant at the sin of the people; so much so as to have lost his self-control, and flung down the tables. That right feeling towards the sin fitted him to mediate. He made no excuse; he could but plead for pardon. A man with no adequate sense of the iniquity could not have been acceptable as a mediator. But Moses was also supremely pitiful towards the erring people, and this gave him the fitting tenderness in pleading for their forgiveness. So in Christ we find deepest impressions of the evil of sin, uniting with supreme love for the sinners.
IV. THE FITNESS ARISING FROM THE VIGOUR OF MOSES' RULE. God knew that Moses could punish; and if the more serious judgment on the sin was removed, still there must be such punishment as would adequately impress the evil of the sin. Moses was a fitting mediator, because God was assured that he would not neglect this educative and disciplinary judgment. God, if we may so speak, graciously yielded to Moses' persuasions, because he knew that his honour was safe in Moses' hands. So Christ in his mediation "magnifies the Law, and makes it honourable."—R.T.
Psa_106:30