Verse-by-Verse Bible Commentary
Psalms 106:6

Clarke's Commentary

Verse Psalms 106:6. We have sinned — Here the confession begins; what preceded was only the introduction to what follows: Our forefathers sinned, and suffered; we, like them, have sinned, and do suffer.

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

SIN NO. 1

"We have sinned with our fathers, We have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt; They remembered not the multitude of thy lovingkindnesses, But were rebellious at the sea, even at the Red Sea. 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 a 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 adversaries; There was not one of them left. Then believed they his words; They sang his praise."

"We have sinned with our fathers" The long and sinful record of Israel was invariable. After the sins of their forefathers, the people still walked in rebellion against God. The several synonyms for "evil" in this verse are to emphasis its abhorrence in God's sight.

"Rebellious even at the Red Sea" Delitzsch thought "Red Sea" here to be a reference, "To the sea of reed or sedge."F. Delitzsch, Vol. V-C, p. 153. This was a popular error during the first half of the 20th century; and James Moffatt, contrary to all reason, translated "Red Sea" in the Exodus Crossing as "Reed Sea." However, when he found the same words over in the passage where it is related that "Solomon launched his navy," he went back to an honest rendition of what the word has always meant, namely, an arm of the Indian Ocean.

The words here, "[~Yam] [~Cuwp]" mean "The Sea of the End," the designation of the Indian Ocean in the era around the middle of the Second Millennium B.C., indicating at once the antiquity of Exodus, and the authenticity of "Red Sea" as an acceptable rendition of the term. (See my "Special Note on the Reed Sea," in Vol. 2 (Exodus) of my series of commentaries on the Pentateuch, pp. 177-179.)

The rebelliousness of Israel at the Red Sea consisted of their, "Murmuring, having forgotten all that God did in Egypt, complaining that God had brought them out of Egypt to destroy them."Ibid.

"He led them through the depths, as through a wilderness" The last phrase here, from the marginal reference, reads, "as through pastureland." The RSV renders it, "as through a desert." "Through the depths," therefore, means "where the deep waters had been."H. C. Leupold, p. 746.

"Then believed they his words; They sang his praise" Israel's fleeting faith mentioned here, was no permanent thing at all; the first little inconvenience they suffered stirred up again their murmuring unbelief.

Barnes' Notes on the Whole Bible

We have sinned with our fathers - We have sinned as “they” did; we have followed their example. The illustration of the manner in which the nation had sinned occupies a considerable part of the remainder of the psalm; and the idea here is, that, in the generation in which the psalmist lived, there had been the manifestation of the same rebellious spirit which had so remarkably characterized the entire nation. The “connection” of this with the foregoing verses is not very apparent. It would seem to be that the psalmist was deeply impressed with a sense of the great blessings which follow from the friendship of God, and from keeping his commandments - as stated, Psalms 106:3-5; but he remembered that those blessings had not come upon the people as might have been expected, and his mind suddenly adverts to the cause of this, in the fact that the nation had “sinned.” It was not that God was not disposed to bestow that happiness; it was not that true religion “failed” to confer happiness; but it was that the nation had provoked God to displeasure, and that in fact the sins of the people had averted the blessings which would otherwise have come upon them. The psalmist, therefore, in emphatic language - repeating the confession in three forms, “we have sinned - we have committed iniquity, we have done wickedly,” acknowledges that the failure was in them, not in God. The language here is substantially the same as in Daniel 9:5-6, and it would seem not improbable that the one was suggested by the other. Which was prior in the order of time, it is now impossible to determine. Compare the notes at Daniel 9:5-6.

Calvin's Commentary on the Bible

6We have sinned with our fathers It is quite plain from these words, that although the prophet may have spoken in the person of one man, he yet dictates a form of prayer for the common use of the whole Church, seeing that he now identifies himself with the whole body. And from this to the end of the psalm, he gleans from ancient histories that their fathers had always been of a malign and perverse spirit, of corrupt practice, rebellious, ungrateful and perfidious towards God; and confesses that their descendants were not better; and having made this confession, ⁽²⁴²⁾ they come and ask the remission of their sins. And as we are unable to obtain the pardon of our sins until we have first confessed ourselves to be guilty of sin, and as our hardness of heart shuts out the grace of God from us, the prophet, therefore, with great propriety, humbly acknowledges the guilt of the people in this their severe and sore chastisement, and that God might justly inflict upon them a yet harder punishment. On another account it was advantageous for the Jews to have their sins set before them; because, if God punish us severely, we at once suppose that his promises have failed. But when, on the contrary, we are reminded that we are receiving the reward due to us for our transgressions, then if we thoroughly repent, those promises in which God appears as pacified towards us will come to our aid. Besides, by the three expressions which he employs in reference to their transgressions, he points out their enormity, that (as is usually the case) their hearts might not be slightly affected, but deeply wounded with sorrow. For we know how men are fettered by their vices, and how ready to let themselves alone, until compelled to examine themselves in good earnest; nay, what is more, when God calls them to judgment, they make a kind of verbal confession of their iniquities, while, at the same time, hypocrisy blinds their minds. When, therefore, the prophet says, that the people acted iniquitously in sinning, and had become ungodly and wicked, he employs no useless or unnecessary accumulation of words. Let any of us examine ourselves, and we will easily find that we have equal need to be constrained to make an ingenuous confession of our sins; for though we dare not say that we have no sin, yet there is not one of us but is disposed to find a cloak and subterfuge for his sin.

In a very similar manner, Daniel, in the ninth chapter of his prophecies, acknowledges the guilt of his own iniquities and those of the people; and it may be that the author of this psalm followed his example. From both let us learn, that the only way of pleasing God is to institute a rigid course of self-examination. Let it also be carefully observed, that the holy prophets, who never departed from the fear and worship of God, uniformly confessed their own guilt in common with the people; and this they did, not out of feigned humility, but because they were aware that they themselves were tainted with manifold corruptions, for when iniquity abounds, it is almost impossible for even the best of men to keep themselves from being infected by its baneful effects. Not comparing themselves with others, but sisting themselves before God’s tribunal, they at once perceive the impossibility of making their escape.

At that time impiety had attained to such a degree of enormity among the Jews, that it is not astonishing if even the best and most upright men were carried away, as if by the violence of a tempest. How very abominable, then, is the pride of those who hardly imagine that they offend in the least possible way; nay, who even, like certain fanatics of the day, conceive that they have attained to a state of sinless perfection! It must be borne in mind, however, that Daniel, who carefully kept himself under the fear of God, and whom the Holy Spirit, by the mouth of the prophet Ezekiel, declares to be one of the most upright of men, did not with reigned lips acknowledge his own transgressions, and those of the people, when he confessed them, under a deep sense of their grievously and dreadfully abhorrent character in the eyes of God. True, indeed, he was not overwhelmed in the same torrent of iniquity with others; but he knew that he had contracted a very large amount of guilt. Besides, the prophet does not bring forward their fathers for the purpose of palliating his own delinquency, (as many at the present day set at nought all reproof, shielding themselves with this, namely, that they have been so taught by their fathers, and that, therefore, their bad education, and not they, is at fault,) but rather to show that he and those of his own nation were obnoxious to severe punishment, because even from the very first, and as if co-existent with their early infancy, they never ceased to provoke the displeasure of God against themselves more and more by their fresh transgressions. It is in this manner that he involves the fathers with the children in many of the grounds of condemnation. ⁽²⁴³⁾

(242) “Ils vienent a demander pardon de leurs pechez.” — Fr.

(243) “En beaucoup d’articles de condemnation.” — Fr.

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

The psalmist confessed that Israel had been unfaithful to God. This was true of his generation as it had been true of former generations. This confession introduced a review of specific iniquities and wickedness.

Dr. Constable's Expository Notes

2. The record of Israel’s unfaithfulness to God 106:6-46

Gill's Exposition of the Whole Bible

We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of God, Numbers 32:14. And this the psalmist, in the name of the people of Israel, confesses, as it was his and their duty and interest so to do, Leviticus 26:40, and as we find it was usual with Old Testament saints, Jeremiah 3:25.

We have committed iniquity, we have done wickedly; this heap of words is used to denote not only the multitude of their sins, but the aggravated circumstances of them; that they had committed all manner of sins, not sins of ignorance, frailty, and infirmity only; but presumptuous sins, sins against light and knowledge, grace and mercy; sins against both tables of the law, against God and their neighbour; and these attended with many aggravations: all which a sensible sinner is ready to make a frank and ingenuous confession of, and forsake; and such an one finds mercy with a God pardoning iniquity, transgression, and sin: this form of confession is followed by Solomon and Daniel, 1 Kings 8:47.

Henry's Complete Commentary on the Bible

      6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.   7 Our 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.   8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.   9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.   10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.   11 And the waters covered their enemies: there was not one of them left.   12 Then believed they his words; they sang his praise.

      Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.

      I. God's afflicted people here own themselves guilty before God (Psalms 106:6; Psalms 106:6): "We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord," Numbers 32:14; Matthew 23:32. And see how they lay a load upon themselves, as becomes penitents: "We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity,Lamentations 5:7.

      II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,

      1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (Psalms 106:7; Psalms 106:7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.

      2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exodus 14:11; Exodus 14:12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.

      3. The great salvation God wrought for them notwithstanding their provocations, Psalms 106:8-11; Psalms 106:8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled,Psalms 104:7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isaiah 63:12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (Psalms 106:10; Psalms 106:10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (Psalms 106:11; Psalms 106:11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exodus 14:30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (Psalms 106:8; Psalms 106:8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Numbers 14:17; Numbers 14:19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.

      4. The good impression this made upon them for the present (Psalms 106:12; Psalms 106:12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses,Exodus 14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exodus 15:1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine,Isaiah 29:24.