Psalm 106:45 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.

He made them also to be pitied of all those that carried them captives. He not only pitied them himself, but caused them to be pitied by others, even by their enemies; he has the hearts of all men in his hands, and can turn them as he pleases; as he sometimes turned their hearts to hate his people, Psa 105:25, so he turned them to pity them, as he promised he would when they turned to him, Ch2 30:9, so he did, by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple. , so he did, by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple. Psalms 106:47 psa 106:47 psa 106:47 psa 106:47Save us, O Lord our God,.... Here the psalmist represents the people in captivity, and represents them as praying for deliverance; as well knowing that none but God could save them: and a prayer of this nature, with respect to spiritual salvation, supposes danger, and a sense of it; that they are not able to save themselves, nor any creature able to save them; only the Lord, who is both willing and able; and of this kind is the prayer of faith. And gather us from among the Heathen; in Babylon, and other countries; See Gill on the title note "Ps 106:1". To give thanks unto thy holy name; bring us out of captivity to our own land, to Jerusalem, to the temple there to give thanks to thy holy name for the merciful deliverance of us; see Psa 122:4. And to triumph in thy praise; in thy salvation, in thy wondrous works, worthy of praise; or while praising thee: the word signifies to glory therein; and such who are sensible of the mercies they receive from the Lord will make their boast of him and them, and glory; see Psa 34:1.

Nevertheless, God, full of mercy, forsook them not. "And He saw when they were in adversity, when He heard their complaint" [Psalm 106:44]. "And He thought upon His covenant, and repented, according to the multitude of His mercies" [Psalm 106:45]. He says, "He repented," because He changed that wherewith He seemed about to destroy them. With God indeed all things are arranged and fixed; and when He seems to act upon sudden motive, He does nothing but what He foreknew that He should do from eternity; but in the temporal changes of creation, which He rules wonderfully, He, without any temporal change in Himself, is said to do by a sudden act of will what in the ordained causes of events He has arranged in the unchangeableness of His most secret counsel, according to which He does everything according to defined seasons, doing the present, and having already done the future. And who is capable of comprehending these things? [2 Corinthians 2:16] Let us therefore hear the Scripture, speaking high things humbly, giving food for the nourishment of children, and proposing subjects for the research of the older: that everlasting covenant "which He made with Abraham," not the old which is abolished, but the new which is hidden even in the old. "And pitied them," etc. He did that which He had covenanted, but He had foreknown that He would yield this to them when they prayed in their adversity; since even their very prayer, when it was not uttered, but was still to be uttered, undoubtedly was known unto God.

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.).

repented--(compare Psa 90:13).