Psalm 106:19 Komentář

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 (Ch1 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.

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 Ch1 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.

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). (q) T. Hieros. Taanioth, fol. 80. 4.

"And they made a calf in Horeb, and worshipped the graven image" [Psalm 106:19]. "Thus they changed their glory, in the similitude of a calf that eats hay" [Psalm 106:20]. He says not "into" the likeness, but "in" the likeness. It is such a form of speech as where he said "and they believed in His words." With great effect in truth he says not, they changed the glory of God when they did this; as the Apostle also says, "They changed the glory of the incorruptible God into an image made like to corruptible man:" [Romans 1:23] but "their glory." For God was their glory, if they would abide His counsel, and hasten not....

Although the general theme of this Psalm may have been suggested by God's special favor to the Israelites in their restoration from captivity, it must be regarded as an instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given--captivity and bondage, wanderings by land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidence of His goodness and mercy to them who humbly seek Him. (Psa. 107:1-43) This call for thankful praise is the burden or chorus (compare Psa 107:8, Psa 107:15, &c.).

From indirect setting God at naught, they pass to direct. made--though prohibited in Exo 20:4-5 to make a likeness, even of the true God. calf--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.