Psalms 106:1

Psa 106:1-48. This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psa 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology.

1. Praise, &c.--(See on Psa 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1Ch 16:34-36 is the source from which the beginning and end of this Psalm are derived.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Introduction

God is praised for his manifold mercies, Psa 106:1-3. The prophet prays for himself, Psa 106:4, Psa 106:5. A recapitulation of the history of the Hebrew people: of God's mercies toward them, and their rebellions, vv. 6-39. The judgments and affictions which their transgressions brought upon them, Psa 106:40-42. God's mercy to them notwithstanding their transgressions, Psa 106:43-46. He prays for their restoration, Psa 106:47, Psa 106:48. As a part of the preceding Psalm is found in 1 Chronicles 16, so the first and two last verses of this are found in the same place, (1Chr 16:34-36), and yet it is supposed by eminent commentators to be a prayer of the captives in Babylon, who acknowledge the mercies of God, confess their own sins, and those of their forefathers, and implore the Lord to gather them from among the heathen, and restore them to their own country. In none of the Versions except the Syriac has it any title, except Hallelujah, Praise ye the Lord, the word with which the original commences. The Syriac gives us a sort of table of its contents; or rather shows us the subjects to which it may be applied, and the uses we should make of it. After stating that it has no title, it says, "It calls upon men to observe the Divine precepts, and teaches us that the more the Jews transgressed, the more we should fear. That we should not talk together in the church, nor ever contend with our brethren on any account; and especially when we assist in the celebration of the Divine mysteries and in prayer: and that when we sin we should repent." All this is very good: but it would be difficult to find these subjects in the Psalm, or any thing on which they could be rationally founded. But it shows us that the Scriptures were very easily accommodated to particular uses, not originally intended: and hence arose much of the practice of spiritualizing and allegorizing; which, to say the least of it, has been of no use to the Church of Christ. Verse 1 Praise ye the Lord - This, which is a sort of title, is wanting in several MSS., and in the Syriac Version. O give thanks unto the Lord; for he is good - Ye who live by his bounty should praise his mercy. God is the good Being, and of all kinds of good he is the Author and Dispenser. That the term God among our Anglo-Saxon ancestors, expressed both the Supreme Being and good or goodness, is evident from the Anglo-Saxon version of this clause: "Confess Lord for that God, (or good), for that on world mildheartness his." Which the old Psalter thus translates and paraphrases: - Trans. Schifes to Lorde for he is gude; for in worlde the mercy of him. Par - Schryfes synes, and louyngs to God. for he is gude of kynde, that nane do bot aske his mercy; for it lastes to the worlds ende in wriches whame it comfortes and delyvers: and the blysfulhede that is gyfen thrugh mercy is endles. That is: - Confess your sins, and give praise to God, for he is good in his nature to all that ask his mercy; for it lasts to the world's end in comforting and delivering the wretched: and the blessedness that is given through mercy is endless.

Adam Clarke, 1831 · public domain

None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.

Matthew Henry, 1706 · public domain