Verse-by-Verse Bible Commentary
Psalms 106:48

Clarke's Commentary

Verse Psalms 106:48. Blessed be the Lord God of Israel — Here both gratitude and confidence are expressed; gratitude for what God had already wrought, and confidence that he would finish the great work of their restoration.

From everlasting to everlasting — מן האולם ועד האולם min haolam vead haolam, "from the hidden term to the hidden term," from the beginning of time to the end of time, from eternity and on to eternity. [Anglo-Saxon], Anglo-Saxon. Fra worlde and into worlde, old Psalter; which it paraphrases thus: Fra with outen beginning, withouten endyng.

And let all the people say, Amen. — Let the people join in the prayer and in the thanksgiving, that God may hear and answer. Anglo-Saxon: [A.S.] "And, quoth all folk, be it, be it." Hallelujah - Praise ye Jehovah! Let his name be eternally magnified! Amen.

This is the end of the fourth book of the Psalms.

ANALYSIS OF THE ONE HUNDRED AND SIXTH PSALM

The intention of the prophet in this Psalm is to express God's long-suffering in bearing with rebellious sinners, and yet in pardoning them upon the confession of their sins, and turning to him; both which he exemplifies by a long narration of Israel's rebellions, repentance, and turning to God, and God's dealing with them, which gave him just occasion to praise God, and to pray for his Church and people.

I. An exhortation to praise God, with the reasons in general, Psalms 106:1; and who are fit to perform this duty, Psalms 106:2-3.

II. A petition and prayer directed to God in his own person for the whole Church, and the end of it, Psalms 106:4-5.

III. A confession of sin, particularly of the Israelites', together with God's patience with them, and their repentance, Psalms 106:6-46.

IV. His prayer that God would collect his Church out of all nations, that they might meet and praise him, Psalms 106:47-48.

I. "Praise Ye the Lord, O give thanks unto the Lord." To this the prophet invites, for two reasons: -

1. "Because he is good." He is beforehand with us, and prevents men with many benefits.

2. "Because his mercy endures for ever." It is everlasting, and far exceeds our sins and miseries; for after men have offended him, and deserve no mercy, yet he receives the penitent offenders. But who is sufficient for these things? Who is fit to praise him, and set forth his mercies? "Who can utter the mighty acts of the Lord?" That is, the infinite benefits exhibited to his people. Or, Who can show forth all his praise in preserving, pardoning, and propagating his Church?

They alone are happy men "who keep judgment, and do righteousness at all times."

1. They are happy in prosperity and adversity, they dwell in the house of God, under his protection.

2. "They keep his judgments." Follow in their lives the strict rules of the Divine law, by which they judge all their actions, and so keep faith and a good conscience.

3. "They do righteousness at all times." They approve that which is right, true, and just; condemn, hate, and punish what is unjust: such are fit to praise God with their tongues, because they praise him in their lives.

II. After the prophet had invited men to praise God, and showed who were fit to do it, he begins his petition, which he proposes in his own person for the whole Church.

1. "Remember me." Me; but not me alone, rather thy whole Church. By what we suffer, thou hast seemed to forget thy covenant and promise; but now call it to mind again.

2. Which I expect, not for any desert of mine, but merely from thy good will: "Remember me with the favour," c.

3. "O visit me" but not in wrath, for such a visitation there is; but in mercy and grace.

4. "With thy salvation." Save me at this time from my sins, and from my present calamities.

And to this end I desire thy favour, thy salvation.

1. "That I may see the good of thy chosen." Be a partaker of and in their happiness.

2. "That I may rejoice in the gladness of thy nation." Partake of it.

3. "That I may glory with thine inheritance." Glorify thee with them.

But observe here the three eminent titles given to God's Church: -

1. They are a "chosen" people; which is a glorious and gracious title, and intimates favour.

2. They are his "nation," his peculiar people.

3. They are his "inheritance."

III. In the following part of the Psalm, Psalms 106:7-46, he makes use of a new argument to move God to mercy. He represents not the present condition the people of God are in, not their captivity, miseries, and afflictions, but ingenuously confesses how they had offended God, and how justly they suffered.

1. "We have sinned with our fathers." Trodden in their steps, and filled up the measure of their sins.

2. "We have committed iniquity." Not only from infirmity, but choice.

3. "We have done wickedly." The intent and purpose in it was evil. And by these three steps he exaggerates the sin; the act, the frequency, the intent; as every true confessionist to God ought never to extenuate, but to aggravate the offence against himself.

And because he had mentioned their fathers at large, now he instances their rebellions: "Our fathers understood not thy wonders in Egypt;" that is, they laid them not to heart.

1. "They remembered not the multitude of thy mercies," c. When they saw Pharaoh's army on one side, and the sea on the other, they grew heartless, diffident, and murmured.

2. This was their sin at that time but God was then merciful to them: "Nevertheless he saved them."

For which he assigns two reasons: -

1. "For his name's sake." To advance his glory and honour.

2. "That he might make his mighty power to be known." Pharaoh and the Egyptians might have taken notice of it by the plagues he had already brought upon them.

In the following verses, by a distribution, he shows the manner of their deliverance.

1. By God's rebuke, and drying up of the sea: "He rebuked the Red Sea also," c.

2. By the unheard-of way: "He led them through the depths as through the wilderness" there was no more water there to offend them than in the sands of Arabia.

3. By the consequence of it: "And he saved them by the hand of him," c.

4. "And the waters covered their enemies," c.

The effect was, for the present,

1. It extorted from them a confession that God was true in his promises: "Then believed they his words."

2. It excited them to praise him: "They sang his praise," Exodus 15:1-21. But these very men who were forced to confess his power and sing his praises for the overthrow of Pharaoh in the Red Sea, were scarcely departed from those banks, when they, for want of a little bread and water, grew as impatient and distrustful as they were before.

1. They made haste to forget: "They soon forgot" which aggravates their sin.

2. They forgot his omnipotence, his providence.

3. "They waited not for his council." With patience they expected not the end, why God in his wisdom suffered them now to wait, which was, to prove their faith, hope, and love.

4. And what they did at this time they did also at others: "For they lusted exceedingly in the wilderness."

Now God yielded to these desires of the people: "He gave them bread, flesh, and water."

1. And he gave them their request, Exodus 16:12.

2. "But he sent leanness into their souls." Which certainly has reference to the quails in Numbers 11:20, Numbers 11:33, where the people ate, and died of plague.

Another rebellion the prophet now touches, which was, when they rose up against the king and the priest.

1. "They envied also Moses in the camp;" objecting that he had usurped a power over them, and taken it upon his own head.

2. "And Aaron, the saint of the Lord." He whom God had chosen, anointed, and sanctified to the priest's office.

The punishment follows, Numbers 16:32; Numbers 16:35; Numbers 16:41; Numbers 16:49.

1. "The earth opened, and swallowed up Dathan, and covered the congregation of Abiram."

2. "And a fire was kindled in their company the flame burned up the wicked." That is, the two hundred and fifty men that presumed to offer incense; and presently after the fourteen thousand seven hundred that murmured, and objected to Moses and Aaron that they had killed the people of the Lord.

Still the prophet goes on in his story of Israel's stubbornness and rebellion; and comes to their grand sin, their idolatry in erecting the golden calf, Exodus 32:4.

1. "They made a calf in Horeb," c., contrary to God's command.

2. "Thus they changed their glory." That is, the true God, who was indeed their glory, "into the similitude of an ox," a brute beast, "that eateth grass," a base creature, which much aggravates their sin.

3. But the prophet aggravates their stupidity and folly: "They forgat God," c.

In the following verse are expressed God's just anger and mercy, -

1. His anger against their sins: "Therefore he saith," &c. Pronounced his will to destroy them.

2. His mercy, in that he spared them at the intercession of Moses: "Had not Moses his chosen stood before him in the breach." The breach and division which this sin had made between God and his people, like that in the wall of a besieged town, in which some valiant captain stands, and opposes himself against the assault of the enemy so did Moses.

For his object was the same, it was "to turn away his wrath lest he should destroy" and the end was answered - it was turned away.

Farther yet, he calls to mind a new rebellion, which fell out upon the report of the spies sent to search the land, Numbers 13:26, c., Numbers 14:1-10.

1. "They despised the pleasant land," and wished to return into Egypt, Numbers 14:1-5.

2. "They believed not his word" for they said, "Hath the Lord brought us," c.

3. "But murmured in their tents, and hearkened not," c., Numbers 14:27. "Therefore he lifted up his hand against them," &c. As their sin, so their punishment, is extant Numbers 14:29: "Your carcasses shall fall in the wilderness ye shall not come into the land."

This punishment fell upon the murmurers themselves; but if their children should be guilty of the like rebellion, they should not escape, for they too should be overthrown; which is fully brought to pass.

The prophet joins to that of the golden calf another piece of idolatry in the wilderness, to which there was joined fornication also, by the counsel of Balaam and the policy of Balak. This caused them to eat and sacrifice to their god, Numbers 25:1-3, which the prophet next insists upon, -

1. "They joined themselves to Baal-peor," because the idol was set up upon that mountain.

2. "And ate the offerings of the dead." They left the sacrifice of the living God, and ate those meats which were offered to dead idols.

Upon which there followed God's wrath and their own punishment: -

1. God was angry: "For they provoked him to wrath."

"And the plague brake in upon them" like mighty waters, or as an army into a city at a breach; for there died of it twenty-four thousand, Numbers 25:9.

In the former idolatry God's anger was averted by the intercession of Moses; in this, by the execution of judgment by Phinehas; for -

1. "There stood up Phinehas; " moved, no question, with a zeal for God's honour.

2. "And he executed judgment upon Zimri and Cozbi;" for which (let men conceive as they please - I see nothing to the contrary) he had his commission from Moses, or rather God; Numbers 25:4-5.

3. The event was, the plague was stayed; the execution of offenders pacifies the anger of God.

Which zeal of his was well rewarded: "This was accounted to him for righteousness," c. This act was an act of righteousness, and an ample reward he had for it for God established the dignity of the high priesthood in Phinehas and his posterity, as long as the Jewish commonwealth continued.

The prophet comes to another remarkable sin of the Jews, Numbers 20:3; Numbers 20:13, where the people chid Moses for want of water: -

1. "They angered him also at the waters of strife," when they contradicted Moses.

2. "So that it went ill with Moses for their sakes;" for, being disturbed with choler, "he spake unadvisedly with his lips," - "Hear now, ye rebels," c. and he smote the rock. By their murmuring they so provoked his spirit to bitterness, that he who at other times was cheerful, and ready to obey God's commands, now acted with reluctance.

Hitherto the prophet has set down several rebellions of the Jews during their abode in the wilderness; and now he shows how they behaved themselves after they came into the land of Canaan. Better, a man would think, they should be after God had fulfilled his word to them; but an Ethiopian cannot change his skin, nor they their manners; disobedient, stubborn, and rebellious they remained.

1. God had expressly commanded that the nations of Canaan should be destroyed, Deuteronomy 7:1-3: "But they did not destroy the nations," c.

2. "But they mingled among the heathen:" in leagues and marriages, Judges 2:2; Judges 3:5-6.

3. "And learned their works:" many superstitious and evil customs.

But, beyond all, they learned to be idolaters; forsook God for the devil.

1. "They served their idols, which was a snare unto them," for that they became their slaves, Judges 2:14-15, c.

2. "Yea, they sacrificed their sons," c., to Moloch.

3. With inhuman sin, they "shed innocent blood" the blood of innocent children, c.

The consequences of which are double. First, A double pollution. Secondly, A heavy punishment.

1. A pollution of the land: "The land was defiled with blood."

2. A pollution of their own souls: "Thus were they defiled with their own works."

The judgment, or punishment, now follows and a signification whence it proceeded it came not by chance, but by God's order and anger.

1. "Therefore was the wrath of the Lord kindled," c. For their idolatry, murder, whoredom so that he was not only angry, but his anger was kindled to a flame.

2. Insomuch "that he abhorred his own inheritance."

And the punishment he inflicted on them was very just, -

1. "He gave them into the hand," that is, the power, "of the heathen." God had given the heathen into their hands to destroy them; which, because they did not, but learned their works, therefore God gave them into the hands of the heathen.

2. He made them their lords; and hard masters they were, as plainly appears from the Book of Judges, and 1 Samuel.

And little they; for the prophet in the next verse adds,

1. "Their enemies oppressed them:" tyrants, oppressors they were. Read the Book of Judges, c.

2. "They were brought into subjection," c., under the Philistines, Moabites, Ammonites, &c.

In which condition God did not forget them, for "many times did he deliver them" not once only, but often, as by Gideon, Jephthah, Deborah, Samson, and others. But, O the ingratitude of a sinful nation! instead of serving God, "they provoked him with their counsel," that is, by following the dictates of their own hearts.

And so were very justly brought into the same case they were before for "they were brought low for their iniquity."

And now the prophet adds, which indeed he infers through the whole Psalm, the wonderful and immutable good will of God to them. Though he forgave and delivered them upon their repentance, and they in a short time provoked him again; yet he received them to grace, even after their relapses. And the causes that moved him to this were external and internal.

The cause that outwardly and occasionally moved him to it was their affliction and cry: "He regarded their affliction " c.

But the cause that inwardly swayed him was his word passed to them, and his mercy.

1. His word and his promise were passed to "Abraham, to be their God" and he would not break it. "And he remembered for them his covenant."

2. His tender affection that he bare them; this caused him to repent, and grieve that they should be in misery. "He repented," c.

3. And the effect which all these causes had was beneficial to them even in their bondage and captivity for even their very enemies' hearts were often turned to do them good, as is evident in Jeremiah, David, Daniel, Ezra, Zerubbabel, Mordecai, and indeed the whole nation under the Babylonian, Philistian, Egyptian, and Persian kings, which the prophet sets down, Psalms 106:46: "He made them also to be pitied of all those that carried them captives." According to the saying of the wise man: "When a man's ways please God, he will make his very enemies to be at peace with him," Proverbs 16:7.

4. And this sense makes the way plainer to what follows, the petition and the doxology; for if God showed himself merciful in the time of his anger, and made it apparent even to the very view of their enemies, encouragement they might have, -

1. To pray: "Save us, O Lord our God, and gather us from among the heathen," c.

2. Then to give thanks: 1. "Blessed be the Lord God of Israel from everlasting to everlasting. 2. And for it let the people do their duty that is, the solemn and necessary forms: "Let all the people say, Amen. Hallelujah."

Bridgeway Bible Commentary

Psalms 106:0 Israel’s faithlessness to God

Like the previous psalm, this psalm recounts the history of Israel. But whereas Psalms 105:0 emphasized God’s faithfulness, Psalms 106:0 emphasizes Israel’s unfaithfulness and the punishments it suffered as a result.

Since God is good, people should praise and obey him. Then they will enjoy, as individuals and as a nation, the full blessings God desires for them (1-5). The psalmist admits, however, that he and those of his generation have sinned as did their ancestors (6).

The psalmist gives many examples of Israel’s sin. God saved his people from Egypt by his mighty power, but they had gone only as far as the Red Sea when they rebelled against him (7; see Exodus 14:1-13). God again saved them and destroyed their enemies (8-12), but in their selfishness and greed they rebelled again (13-15; see Exodus 16:1-7; Numbers 11:1-35). On another occasion they rejected their divinely-given leaders (16-18; see Numbers 16:1-50). At Sinai they rejected God himself (19-23; see Exodus 32:1-35). They gave a further demonstration of their lack of faith when they refused to believe that God could lead them victoriously into Canaan (24-27; see Numbers 13:1-35).

After forty years in the wilderness, the people again showed their stubborn disobedience when they fell into idolatry and immorality (28-31; see Numbers 25:1-13). Throughout those forty years their bitter complaining spirit was a constant cause for God’s displeasure (32-33; see Numbers 20:2-13).

When at last they entered Canaan, the people forgot God and copied the idolatrous practices of their heathen neighbours (34-39; see Judges 3:6; Judges 10:6). God used the surrounding nations to punish his people, but when they cried to him he turned in mercy and freed them from their oppressors (40-46; see Judges 2:11-23). On the basis of his unfailing mercy, the distressed people call on God to save them again (47-48).

BOOK 5: PSALMS 107-150

Coffman's Commentaries on the Bible

"Blessed be Jehovah the God of Israel, From everlasting even to everlasting. And let all the people say, Amen. Praise ye Jehovah."

Psalms 106 actually ended in Psalms 106:47; and here we have the doxology that closes Book IV of the Psalter. Also, we have the "Praise the Lord," or "Hallelujah" featured in this group of psalms.

Barnes' Notes on the Whole Bible

Blessed be the Lord God of Israel from everlasting to everlasting - Forever. As he has been adored in the past - even from the beginning of the creation - so let him be adored and praised in all periods to come - forever and forever. See the notes at Psalms 41:13.

And let all the people say, Amen - In Psalms 41:13, this is, “Amen and amen.” The idea is, Let all the people join in this; let them all express and declare their assent to this: let them all say, “Be it so.” The word “Amen” is a word expressing assent - meaning verily, truly, certainly.

Praise ye the Lord - Hebrew, “Hallelu-jah.” See Psalms 104:35.

Calvin's Commentary on the Bible

48.Blessed be Jehovah, the God of Israel The prophet here regulates the prayers and desires of the people in such a way, as that, amid their grievous oppression, the dejected captives may not cease to render thanks to God; and this is a matter which must be carefully attended to, because, when borne down by adversity, there is scarcely one among a hundred, who, with composure of spirit, draws near to God; but, on the contrary, he betrays the pride of his heart by the careless and insipid manner in which he prays, or in pouring out complaints about his afflicted condition. But the only way in which we can expect God to lend a favorable ear to the voice of our supplications is, in the spirit of meekness to submit to his corrections, and patiently to bear the cross which he is pleased to lay upon us. It is with great propriety then, that the prophet exhorts the afflicted captives to bless God, even when he was chastising them with considerable severity. It is to the same purpose that it is added, let the people say, Amen; as if he were commanding them all to consent to the praises of God, though both privately and publicly they were overwhelmed in a sea of troubles.

Smith's Bible Commentary

Psalms 106:1-48 :

Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever. Who can utter the mighty acts of the LORD? Who can show forth all his praise? Blessed are they that keep judgment, and he that doeth righteousness at all times. Remember me, O LORD, with the favor that you bear unto thy people: O visit me with thy salvation; That 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 ( Psalms 106:1-5 ).

Now, in Psalms 105:1-45 he rehearses their history with the emphasis upon God. God promising the land, God bringing them into the land. Psalms 106:1-48 is another rehearsal of their history, but it's an emphasis now upon them, the people. And what a vast difference when you look at history with the emphasis upon God and you look at history with the emphasis upon man. You look at history with the emphasis upon God and you see the faithfulness of God in history. You look at history with the emphasis upon man and you see the unfaithfulness of man. And so as he looks now at history with the emphasis upon man, he confesses:

We have sinned with our fathers, we have committed iniquity, we have done wickedly ( Psalms 106:6 ).

Just like our fathers, we are guilty. We have sinned. We've committed iniquity. We've done wickedly.

Our fathers understood not your wonders in Egypt ( Psalms 106:7 );

He referred to these wonders, the plagues in the last chapter, but the Israelites did not understand them.

they remembered not the multitude of your mercies; but they provoked him at the Red Sea ( Psalms 106:7 ).

God brought them out of their bondage, but they didn't get but a day's journey away when they were murmuring and saying, "Why did you bring us out here? To kill us out here? Weren't there enough graves back there? Why did you bring us out here?" They began to murmur and complain against God two days out. And they never stopped.

Nevertheless he saved them for his name's sake, that he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up: so he led them through the depths, as through the wilderness. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. And the waters covered their enemies: and there was not one of them left. But then they believed his words; and they sang his praise. But they soon forgot his works; and they waited not for his counsel: But they lusted exceedingly in the wilderness, and they tempted God in the desert. And he gave them their request; but sent leanness to their soul ( Psalms 106:8-15 ).

Their request was for the satisfying of their fleshly desires. God gave them their request. He satisfied their fleshly desires, but as a consequence, it brought a leanness to their spirit. So oftentimes this is true where we get our eyes upon the material things where we begin to live a very materialistic existence. This may be something that we're really desiring and longing after, the things in the material realm. And God may give us those things that we are longing for. But unfortunately, so often it brings with it a leanness to my own soul. I suffer spiritually as the result of it. How hard it is for those who trust in riches to even enter into the kingdom of heaven, for they that will be rich fall into divers temptations which drown men's souls in perdition.

And so the children of Israel, God gave them their request. Sometimes that can be the very worst thing that can happen to us spiritually, for God to answer our prayers. He gave them their request, but gave them leanness into their soul.

They envied Moses also in the camp, and Aaron the saint of the LORD. The earth opened and swallowed up Dathan, and covered the company of Abiram. And a fire was kindled in their company; the flame burned up the wicked. They made a calf in Horeb, and they worshipped a molten image. Thus they changed their glory into the similitude of an ox that eateth grass. They forgot God their saviour, which had done great things in Egypt; Wondrous works in the land of Ham, and terrible things by the Red Sea [or awesome things by the Red Sea]. Therefore 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. Yea, they despised the pleasant land, they believed not his word: But murmured in their tents, and hearkened not to the voice of Jehovah. Therefore he lifted up his hand against them, to overthrow them in the wilderness: To overthrow their seed also among the nations, and to scatter them in the lands. They joined themselves also to Baal-peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions: and the plague broke in upon them. Then stood up Phinehas, and executed judgment: so that the plague was stopped. And that was counted unto him for righteousness to all generations for evermore. They angered him also at the waters of Meribah, so that it went ill with Moses for their sakes ( Psalms 106:16-32 ):

Here's an interesting insight. The reason why Moses couldn't go into the Promise Land was for their sakes. That God might teach them the importance of obedience to God. Obedience to God is surely one of the most important things in life for each of us. What does God require of me? Obedience. Moses was disobedient to God in the eyes of the people. God said to Moses, "Go out and speak to the rock and it'll give forth water." Moses took his staff and he hit the rock. "Must I hit this rock and give you water?" And thus, he failed to represent God, and for the people's sake God didn't let him go into the land.

You see, their history was oral history for many years. They learned their history from the stories that were told by the mothers to the children. Stories of their past, the story of God's work in their midst. From the time a child was first cradled in its mother's arms, the mother would whisper in the child's ear, "The Lord is God. The Lord is God." And very early they would begin to rehearse the stories of God's work in their history to their children. And they would pass down by oral tradition the stories of God's deliverance, God's power, God's work. And as they would tell the story of the bondage in Egypt, after the death of Joseph and the Pharaoh who arose and knew not Joseph and how that their fathers were placed under cruel subjugation by the Pharaoh. How that he had ordered all the baby boys to be slain. And the terrible cruel bondage, the slavery. But then God raised up a leader, even Moses, who was a man of God and God spoke unto Moses. And God sent Moses down to Egypt, and through Moses brought the plagues upon the Egyptians. And they would tell their children the exciting story of how a man in tune with God was able to bring their fathers out of the bondage of Egypt. And Moses was the hero, the man of God, the man that God used. But then their voices would become hushed, as they would say to their children, "But Moses could not go into the Promise Land because he disobeyed God." And that importance of obedience to God above everything else was just burned into the mind of the children as Moses the example of a man of God highly honored and favored. A man like no other man with whom God did speak in such a direct way, and yet, this man Moses, as close as his relationship was with God, he was held back from the greatest ambition of his life. He could not go into the land because he disobeyed God. And for the sake of the people, Moses was not able to go into the land.

Because they provoked his spirit ( Psalms 106:33 ),

The people had provoked Moses' spirit.

so that he spake unadvisedly with his lips. They did not destroy the nations, though they were commanded to do so. But they mingled with the heathen, and they learned their ways. And they began to serve their idols: which were a snare to them. Yes, they sacrificed their sons and their daughters to devils ( Psalms 106:33-37 ),

They followed the practice of the Baal worshippers, who would sacrifice their little babies in these little arms of their gods. Baal... you see the little iron and stone gods and their arms are outstretched with the hands in an upward position. You can see them in the museums over there, the little gods that have been uncovered by the archeologists. And what they would do is place these little gods in the fire until the metal, the iron would turn glowing red hot and then they would take their babies and place them in the glowing hot arms of this idol of Baal sacrificing their babies. And as the babies would scream in pain and all, they would dance and scream so that they couldn't hear the screams of their children. Practices of the heathen. This is why God drove the people out of the land. This is why God commanded them to destroy the people, because their practices were so corrupt. But they disobeyed God and exactly what God knew would happen did happen. They began to follow after these pagan, licentious, horrible, evil practices of worship.

They shed innocent blood, even the blood of their own sons and their own daughters, who they sacrificed to the idols of Canaan: and the land was polluted with blood ( Psalms 106:38 ).

Now the interesting thing is that God here declares that they sacrificed their sons and their daughters unto devils. In other words, behind the idol worship was Satan worship. And this is true; behind idol worship is Satan worship. Paul said, "They that do sacrifice things unto idols do sacrifice them unto devils" ( 1 Corinthians 10:20 ). It is common belief that many of these idols are actually inhabited by demon spirits. Even as a demon is embodied in human bodies sometimes, demons often will seek embodiment within an idol that is worshipped by people. And thus, prayers and all to the idol can be answered by demon activity. There is power; there are things that can be done in a supernatural realm by the demonic forces that are inhabiting these idols. And behind the false worship is the worship of Satan. That is why it is so totally inconsistent to say, "Well, all religions really lead people to God. And how can you say that Christianity is the only real way to God, because these people are very religious, they're very sincere. Look at the way they are worshipping their idols." The scriptures said they're worshipping devils. And Satan is really the choreographer behind all of the religious systems of the world, apart from Christianity.

And so the people were defiled with their own works, and went a whoring with their own inventions. Therefore the anger of the LORD was kindled against his people, inasmuch that he abhorred his own inheritance. And he gave them into the hand of the heathen; and they that hated them ruled over them. Their enemies also oppressed them, and they were brought into subjection under their hand. Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. Nevertheless he regarded their affliction, when he heard their cry: and he remembered for them his covenant, and repented according to the multitude of his mercies. He made them also to be pitied of all of those that carried them captives. Save 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. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD ( Psalms 106:39-48 ).

Now, again the Amen, the doxology brings us to the end of the fourth book of the psalms. And beginning with Psalms 107:1-43 we enter now into the fifth book of the psalms. And so entering in now to a new, the fifth and the final book of the psalms, which goes from here to Psalms 150:1-6 .

I think at this point we'll cut it off for this evening, and next week we'll pick up with Psalms 107:1-43 . Because these are relatively long psalms through here, but the next ten psalms are quite short. So we'll go from Psalms 107:1-43 through 116 for next week, and then we'll go 117 through 119. That will be plenty for the following week. Psalms 119:1-176 in itself would be a lot, but 117 and 118 are short, relatively short psalms.

Shall we stand.

May the Lord help us not to forget His greatness, His mercy, His love, His wisdom, His power. May we walk in the consciousness of His presence. May we become more attune to His works and to His love. May God be with you and may God bless you and may God strengthen you through this week. In Jesus' name. "

Dr. Constable's Expository Notes

Psalms 106

This psalm recalls Israel’s unfaithfulness to God, whereas Psalms 105 stressed God’s faithfulness to the nation. Even though God’s people proved unfaithful to Him, He remained faithful to them because of His covenant promises (cf. 1 Chronicles 16:34-36; Nehemiah 9; Isaiah 63:7 to Isaiah 64:12; Daniel 9; 2 Timothy 2:13).

Dr. Constable's Expository Notes

3. Concluding prayer for deliverance 106:47-48

This petition suggests that the psalmist lived and wrote during Israel’s Babylonian Captivity. It is a simple request for deliverance, claiming no merit to obtain this favor. The writer relied exclusively on the Lord’s covenant faithfulness and His loyal love for His people (Psalms 106:45).

The last verse blesses Yahweh and calls on God’s people to praise Him. It is a fitting conclusion to Book 4 of the Psalter, as well as to Psalms 106.

Prayers of confession, such as this one, help us to maintain a realistic dependence on God’s grace. They remind us that God is faithful-even though His people have not been-and thus they encourage faithfulness in us. Hopefully, we who are New Testament believers will learn from the mistakes of the Israelites and not repeat the same errors (1 Corinthians 10:11).

V. BOOK 5: CHS. 107-150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are hallel or Hallelujah psalms (146-150). The time of compilation for Book 5 of the Psalter may have been the exilic or postexilic period, perhaps as late as the time of Nehemiah (ca. 444-432 B.C.). [Note: Bullock, p. 68.] There is much emphasis on praise in this section of the Psalter, and one might think if it as "the book of praise."

Gill's Exposition of the Whole Bible

Blessed be the Lord God of Israel,.... God is to be blessed as the Father of mercies; as the God and Father of our Lord Jesus Christ; and as the covenant God and Father of his people in him, of the true Israel of God: which is done by celebrating his blessedness in himself; by ascribing to him all blessedness enjoyed, as the author of it; and by giving him honour, glory, and blessing for it.

From everlasting to everlasting; here and hereafter, in time and to all eternity; from this world to that which is to come, as the Targum; and which Arama observes are the days of the Messiah.

And let all the people say, Amen; so be it; to giving thanks to God, to praising his name, and ascribing blessing to him.

Praise ye the Lord; or "hallelujah"; so these two words, "Amen, hallelujah", are joined together in Revelation 19:4. The psalm ends as it began; for though the greatest part of it is taken up in relating the sins of the people of Israel; yet as the Lord was merciful to them and forgave them, and notwithstanding bestowed great mercies on them, there was reason for praise and thanksgiving. Here ends the fourth part of the book of Psalms; the fifth part begins, with the following psalm.

Henry's Complete Commentary on the Bible

      34 They did not destroy the nations, concerning whom the LORD commanded them:   35 But were mingled among the heathen, and learned their works.   36 And they served their idols: which were a snare unto them.   37 Yea, they sacrificed their sons and their daughters unto devils,   38 And 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.   39 Thus were they defiled with their own works, and went a whoring with their own inventions.   40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.   41 And he gave them into the hand of the heathen; and they that hated them ruled over them.   42 Their enemies also oppressed them, and they were brought into subjection under their hand.   43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.   44 Nevertheless he regarded their affliction, when he heard their cry:   45 And he remembered for them his covenant, and repented according to the multitude of his mercies.   46 He made them also to be pitied of all those that carried them captives.   47 Save 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.   48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.

      Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.

      1. They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,

      (1.) The steps of their apostasy. [1.] They spared the nations which God had doomed to destruction (Psalms 106:34; Psalms 106:34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he. [2.] When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works,Psalms 106:35; Psalms 106:35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it. [3.] When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (Psalms 106:36; Psalms 106:36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves. [4.] When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (Psalms 106:37; Psalms 106:38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind,Romans 1:28.

      (2.) Their sin was, in part, their own punishment; for by it, [1.] They wronged their country: The land was polluted with blood,Psalms 106:38; Psalms 106:38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour. [2.] They wronged their consciences (Psalms 106:39; Psalms 106:39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.

      2. God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God. (1.) He fell out with them for it, Psalms 106:40; Psalms 106:40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door. (2.) Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (Psalms 106:41; Psalms 106:42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries,2 Chronicles 12:8. (3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psalms 106:43; Psalms 106:43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God. (4.) At length they cried unto God, and God returned in favour to them, Psalms 106:44-46; Psalms 106:44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them, [1.] As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exodus 3:7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way. [2.] As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise. [3.] As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia--A God at peace with us makes every thing at peace.

      II. The psalm concludes with prayer and praise. 1. Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Psalms 126:1; Psalms 126:4); so here (Psalms 106:47; Psalms 106:47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Ruth 1:1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land. 2. Praise for the beginning and progress of it (Psalms 106:48; Psalms 106:48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.