Psalms 106
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Psalms 106
Praise Ye the LORD: Israel's Rebellions Recalled
1Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
Jamieson-Fausset-Brown
PSALM 106
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.
PSALM 106
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.
The Pulpit Commentary
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.
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.
2Who can utter the mighty acts of the LORD? who can shew forth all his praise?
Jamieson-Fausset-Brown
2. His acts exceed our comprehension, as His praise our powers of expression (Ro 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Psa 40:5; 71:15).
2. His acts exceed our comprehension, as His praise our powers of expression (Ro 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Psa 40:5; 71:15).
The Pulpit Commentary
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."
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."
3Blessed are they that keep judgment, and he that doeth righteousness at all times.
Jamieson-Fausset-Brown
3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Psa 105:45).
3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Psa 105:45).
The Pulpit Commentary
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.
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.
4Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;
Jamieson-Fausset-Brown
4-5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Psa 106:6).
visit--(Compare Psa 8:4).
4-5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Psa 106:6).
visit--(Compare Psa 8:4).
The Pulpit Commentary
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).
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).
5That 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.
The Pulpit Commentary
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.
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.
6We have sinned with our fathers, we have committed iniquity, we have done wickedly.
Jamieson-Fausset-Brown
6. Compare 1Ki 8:47; Da 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.
sinned ... fathers--like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Psa 1:1).
with our fathers--we and they together forming one mass of corruption.
6. Compare 1Ki 8:47; Da 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.
sinned ... fathers--like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Psa 1:1).
with our fathers--we and they together forming one mass of corruption.
The Pulpit Commentary
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).
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.
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).
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.
7Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea.
Jamieson-Fausset-Brown
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
the sea ... the Red Sea--the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
the sea ... the Red Sea--the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!
The Pulpit Commentary
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).
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).
8Nevertheless he saved them for his name’s sake, that he might make his mighty power to be known.
The Pulpit Commentary
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.)
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.)
9He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
The Pulpit Commentary
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.
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.
10And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
The Pulpit Commentary
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.).
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.).
11And the waters covered their enemies: there was not one of them left.
The Pulpit Commentary
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.
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.
12Then believed they his words; they sang his praise.
The Pulpit Commentary
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).
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).
13They soon forgat his works; they waited not for his counsel:
Jamieson-Fausset-Brown
13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18).
They soon forgat--literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.
his works--(De 11:3, 4; Da 9:14).
his counsel--They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.
13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18).
They soon forgat--literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.
his works--(De 11:3, 4; Da 9:14).
his counsel--They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.
The Pulpit Commentary
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).
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).
14But lusted exceedingly in the wilderness, and tempted God in the desert.
The Pulpit Commentary
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).
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).
15And he gave them their request; but sent leanness into their soul.
The Pulpit Commentary
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.).
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.).
16They envied Moses also in the camp, and Aaron the saint of the LORD.
Jamieson-Fausset-Brown
16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41).
Aaron the saint--literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); these were swallowed up by the earth.
16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41).
Aaron the saint--literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); these were swallowed up by the earth.
The Pulpit Commentary
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.)
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.)
17The earth opened and swallowed up Dathan and covered the company of Abiram.
The Pulpit Commentary
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).
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).
18And a fire was kindled in their company; the flame burned up the wicked.
The Pulpit Commentary
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.
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.
19They made a calf in Horeb, and worshipped the molten image.
Jamieson-Fausset-Brown
19-23. From indirect setting God at naught, they pass to direct.
made--though prohibited in Ex 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 (Ex 32:1-6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (De 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.
19-23. From indirect setting God at naught, they pass to direct.
made--though prohibited in Ex 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 (Ex 32:1-6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (De 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.
The Pulpit Commentary
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).
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).
20Thus they changed their glory into the similitude of an ox that eateth grass.
The Pulpit Commentary
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.
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.
21They forgat God their saviour, which had done great things in Egypt;
The Pulpit Commentary
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."
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."
22Wondrous works in the land of Ham, and terrible things by the Red sea.
The Pulpit Commentary
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).
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).
23Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.
The Pulpit Commentary
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).
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).
24Yea, they despised the pleasant land, they believed not his word:
Jamieson-Fausset-Brown
24-27. The sin of refusing to invade Canaan, "the pleasant land" (Jr 3:19; Eze 20:6; Da 8:9), "the land of beauty," was punished by the destruction of that generation (Nu 14:28), and the threat of dispersion (De 4:25; 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.
despised--(Nu 14:31).
believed not his word--by which He promised He would give them the land; but rather the word of the faithless spies (compare Psa 78:22).
24-27. The sin of refusing to invade Canaan, "the pleasant land" (Jr 3:19; Eze 20:6; Da 8:9), "the land of beauty," was punished by the destruction of that generation (Nu 14:28), and the threat of dispersion (De 4:25; 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.
despised--(Nu 14:31).
believed not his word--by which He promised He would give them the land; but rather the word of the faithless spies (compare Psa 78:22).
The Pulpit Commentary
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.).
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.).
25But murmured in their tents, and hearkened not unto the voice of the LORD.
The Pulpit Commentary
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.).
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.).
26Therefore he lifted up his hand against them, to overthrow them in the wilderness:
The Pulpit Commentary
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.
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.
27To overthrow their seed also among the nations, and to scatter them in the lands.
The Pulpit Commentary
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.
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.
28They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
Jamieson-Fausset-Brown
28-30. sacrifices of the dead--that is, of lifeless idols, contrasted with "the living God" (Jr 10:3-10; compare Psa 115:4-7; 1Co 12:2). On the words,
joined themselves to Baal-peor--see Nu 25:2, 3, 5.
Baal-peor--that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (Nu 23:28). The name never occurs except in connection with that locality and that circumstance.
28-30. sacrifices of the dead--that is, of lifeless idols, contrasted with "the living God" (Jr 10:3-10; compare Psa 115:4-7; 1Co 12:2). On the words,
joined themselves to Baal-peor--see Nu 25:2, 3, 5.
Baal-peor--that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (Nu 23:28). The name never occurs except in connection with that locality and that circumstance.
The Pulpit Commentary
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.
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.
29Thus they provoked him to anger with their inventions: and the plague brake in upon them.
The Pulpit Commentary
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."
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."
30Then stood up Phinehas, and executed judgment: and so the plague was stayed.
The Pulpit Commentary
Then stood up Phinehas, and executed judgment (see Num_25:7, Num_25:8). Some critics, however, translate יפלל, by "mediated" (Kay, Cheyne). And so the plague was stayed (comp. Num_25:8).
Then stood up Phinehas, and executed judgment (see Num_25:7, Num_25:8). Some critics, however, translate יפלל, by "mediated" (Kay, Cheyne). And so the plague was stayed (comp. Num_25:8).
31And that was counted unto him for righteousness unto all generations for evermore.
Jamieson-Fausset-Brown
31. counted ... righteousness--"a just and rewardable action."
for--or, "unto," to the procuring of righteousness, as in Ro 4:2; 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Nu 25:13; 1Ch 6:4, &c.).
31. counted ... righteousness--"a just and rewardable action."
for--or, "unto," to the procuring of righteousness, as in Ro 4:2; 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Nu 25:13; 1Ch 6:4, &c.).
The Pulpit Commentary
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.
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.
32They angered him also at the waters of strife, so that it went ill with Moses for their sakes:
Jamieson-Fausset-Brown
32-33. (Compare Nu 20:3-12; De 1:37; 3:26).
went ill with--literally, "was bad for"
Moses--His conduct, though under great provocation, was punished by exclusion from Canaan.
32-33. (Compare Nu 20:3-12; De 1:37; 3:26).
went ill with--literally, "was bad for"
Moses--His conduct, though under great provocation, was punished by exclusion from Canaan.
The Pulpit Commentary
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).
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).
33Because they provoked his spirit, so that he spake unadvisedly with his lips.
The Pulpit Commentary
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.
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.
34They did not destroy the nations, concerning whom the LORD commanded them:
Jamieson-Fausset-Brown
34-39. They not only failed to expel the heathen, as God
commanded--(Ex 23:32, 33), literally, "said (they should)," but conformed to their idolatries [Psa 106:36], and thus became spiritual adulterers (Psa 73:27).
34-39. They not only failed to expel the heathen, as God
commanded--(Ex 23:32, 33), literally, "said (they should)," but conformed to their idolatries [Psa 106:36], and thus became spiritual adulterers (Psa 73:27).
The Pulpit Commentary
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.
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.
35But were mingled among the heathen, and learned their works.
The Pulpit Commentary
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.)
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.)
36And they served their idols: which were a snare unto them.
The Pulpit Commentary
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).
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).
37Yea, they sacrificed their sons and their daughters unto devils,
The Pulpit Commentary
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.
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.
38And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.
The Pulpit Commentary
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.).
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.).
39Thus were they defiled with their own works, and went a whoring with their own inventions.
The Pulpit Commentary
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).
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).
40Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
Jamieson-Fausset-Brown
40-43. Those nations first seduced and then oppressed them (compare Jud 1:34; 2:14; 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (Le 26:39).
40-43. Those nations first seduced and then oppressed them (compare Jud 1:34; 2:14; 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (Le 26:39).
The Pulpit Commentary
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.
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.
41And he gave them into the hand of the heathen; and they that hated them ruled over them.
The Pulpit Commentary
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).
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).
42Their enemies also oppressed them, and they were brought into subjection under their hand.
The Pulpit Commentary
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.)
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.)
43Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.
The Pulpit Commentary
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).
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).
44Nevertheless he regarded their affliction, when he heard their cry:
Jamieson-Fausset-Brown
44-46. If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.
44-46. If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.
The Pulpit Commentary
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).
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).
45And he remembered for them his covenant, and repented according to the multitude of his mercies.
The Pulpit Commentary
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).
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).
46He made them also to be pitied of all those that carried them captives.
The Pulpit Commentary
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.
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.
Save Us, O LORD Our God
47Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.
The Pulpit Commentary
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).
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).
48Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.
The Pulpit Commentary
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).
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).
THE HOLY BIBLE
Psalms
Chapter 106
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105