Read-Post Through the Bible

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  (Psa 106)  "Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever. {2} Who can utter the mighty acts of the LORD? who can show forth all his praise? {3} Blessed are they that keep judgment, and he that doeth righteousness at all times. {4} Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation; {5} 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.

{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.

{13} They soon forgat his works; they waited not for his counsel: {14} But lusted exceedingly in the wilderness, and tempted God in the desert. {15} And he gave them their request; but sent leanness into their soul. {16} They envied Moses also in the camp, and Aaron the saint of the LORD. {17} The earth opened and swallowed up Dathan, and covered the company of Abiram. {18} And a fire was kindled in their company; the flame burned up the wicked. {19} They made a calf in Horeb, and worshipped the molten image. {20} Thus they changed their glory into the similitude of an ox that eateth grass. {21} They forgat God their saviour, which had done great things in Egypt; {22} Wondrous works in the land of Ham, and terrible things by the Red sea. {23} 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. {24} Yea, they despised the pleasant land, they believed not his word: {25} But murmured in their tents, and hearkened not unto the voice of the LORD. {26} Therefore he lifted up his hand against them, to overthrow them in the wilderness: {27} To overthrow their seed also among the nations, and to scatter them in the lands. {28} They joined themselves also unto Baalpeor, and ate the sacrifices of the dead. {29} Thus they provoked him to anger with their inventions: and the plague brake in upon them. {30} Then stood up Phinehas, and executed judgment: and so the plague was stayed. {31} And that was counted unto him for righteousness unto all generations for evermore. {32} They angered him also at the waters of strife, so that it went ill with Moses for their sakes: {33} Because they provoked his spirit, so that he spake unadvisedly with his lips.

{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."

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Psalms 106 - God is praised for his manifold mercies, Psa_106:1-3. The prophet prays for himself, Psa_106:4, Psa_106:5. A recapitulation of the history of the Hebrew people: of God’s mercies toward them, and their rebellions, vv. 6-39. The judgments and affictions which their transgressions brought upon them, Psa_106:40-42. God’s mercy to them notwithstanding their transgressions, Psa_106:43-46. He prays for their restoration, Psa_106:47, Psa_106:48. — Clarke (abridged)

Psalms 106 - General Remarks. - This Psalm begins and ends with Hallelujah - “Praise ye the Lord.” The space between these two descriptions of praise is filled up with the mournful details of Israel's sin, and the extraordinary patience of God; and truly we do well to bless the Lord both at the beginning and the end of our meditations when sin and grace are the themes. This sacred song is occupied with the historical part of the Old Testament, and is one of many which are thus composed: surely this should be a sufficient rebuke to those who speak slightingly of the historical Scriptures; it ill becomes a child of God to think lightly of that which the Holy Spirit so frequently uses for our instruction. What other Scriptures had David beside those very histories which are so depreciated, and yet he esteemed them beyond his necessary food, and made them his songs in the house of his pilgrimage?

Israel's history is here written with the View of showing human sin, even as the preceding Psalm was composed to magnify divine goodness. It is, in fact, a national confession, and includes an acknowledgment of the transgressions of Israel in Egypt, in the wilderness, and in Canaan, with devout petitions for forgiveness such as rendered the Psalm suitable for use in all succeeding generations, and especially in times of national captivity. It was probably written by David, - at any rate its first and last two verses are to be found in that sacred song which David delivered to Asaph when he brought up the ark of the Lord (1Ch_16:34, 1Ch_16:35, 1Ch_16:36).

While we are studying this holy Psalm, let us all along see ourselves in the Lord's ancient people, and bemoan our own provocations of the Most High, at the same time admiring his infinite patience, and adoring him because of it. May the Holy Spirit sanctify it to the promotion of humility and gratitude.

Division. - Praise and prayer are blended in the introduction (Psa_106:1-5). Then comes the story of the nation's sins, which continues till the closing prayer and praise of Psa_106:47-48. While making confession the Psalmist acknowledges the sins committed in Egypt and at the Red Sea (Psa_106:6-12), the lusting in the wilderness (Psa_106:13-15), the envying of Moses and Aaron (Psa_106:16-18), the worship of the golden calf (Psa_106:19-23), the despising of the promised land (Psa_106:24-27), the iniquity of Baal-Peor (Psa_106:28-30), and the waters of Meribah (Psa_106:32-33). Then he owns the failure of Israel when settled in Canaan, and mentions their consequent chastisements (Psa_106:34-44), together with the quick compassion which came to their relief when they were brought low (Psa_106:44-46). The closing prayer and doxology fill up the remaining verses.  — Psalms 

Psalms 106 - We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close (Psa_106:47). I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1Ch_16:34-36), “Gather us from among the heathen;” for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, 

I. The preface to the narrative, speaking honour to God (Psa_106:1, Psa_106:2), comfort to the saints (Psa_106:3), and the desire of the faithful towards God's favour (Psa_106:4, Psa_106:5). 

II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (Psa_106:6-12), lusting (Psa_106:13-15), mutinying (Psa_106:16-18), worshipping the golden calf (Psa_106:19-23), murmuring (Psa_106:24-27), joining themselves to Baal-peor (Psa_106:28-31), quarrelling with Moses (Psa_106:32, Psa_106:33), incorporating themselves with the nations of Canaan (Psa_106:34-39). To this is added an account how God had rebuked them for their sins, and yet saved them from ruin (Psa_106:40-46). 

III. The conclusion of the psalm with prayer and praise (Psa_106:47, Psa_106:48). It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God. — Henry 

Psa 106:1-5 — None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride. — MHCC

Psa 106:1-5 
We are here taught,

I. To bless God (Psa_106:1, Psa_106:2): Praise you the Lord, that is,

1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services.

2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can.

II. To bless the people of God, to call and account them happy (Psa_106:3): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound - They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end.

III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, Psa_106:4, Psa_106:5.

1. He has an eye to the lovingkindness of God, as the fountain of all happiness: “Remember me, O Lord! to give me that mercy and grace which I stand in need of, with the favour which thou bearest to thy people.” As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy.

2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness: O visit me with thy salvation. “Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee.” Let that salvation be my portion for ever, and the pledges of it my present comfort.

3. He has an eye to the blessedness of the righteous, as that which includes all good (Psa_106:5): “That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be.” God's people are here called his chosen, his nation, his inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them. — Henry 

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Psa 106:6-12 — Here begins a confession of sin; for we must acknowledge that the Lord has done right, and we have done wickedly. We are encouraged to hope that though justly corrected, yet we shall not be utterly forsaken. God's afflicted people own themselves guilty before him. God is distrusted because his favours are not remembered. If he did not save us for his own name's sake, and to the praise of his power and grace, we should all perish. — MHCC

Psa 106:6-12 — 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 (Psa_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,” Num_32:14; Mat_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, Lam_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 (Psa_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, Exo_14:11, Exo_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, Psa_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, Psa_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 Isa_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 (Psa_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 (Psa_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, Exo_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 (Psa_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 (Num_14:17, Num_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 (Psa_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, Exo_14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exo_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, Isa_29:24. — Henry 

Psa 106:13-33 — Those that will not wait for God's counsel, shall justly be given up to their own hearts' lusts, to walk in their own counsels. An undue desire, even for lawful things, becomes sinful. God showed his displeasure for this. He filled them with uneasiness of mind, terror of conscience, and self-reproach. Many that fare deliciously every day, and whose bodies are healthful, have leanness in their souls: no love to God, no thankfulness, no appetite for the Bread of life, and then the soul must be lean. Those wretchedly forget themselves, that feast their bodies and starve their souls. Even the true believer will see abundant cause to say, It is of the Lord's mercies that I am not consumed. Often have we set up idols in our hearts, cleaved to some forbidden object; so that if a greater than Moses had not stood to turn away the anger of the Lord, we should have been destroyed. If God dealt severely with Moses for unadvised words, what do those deserve who speak many proud and wicked words? It is just in God to remove those relations that are blessings to us, when we are peevish and provoking to them, and grieve their spirits. — MHCC

[daniel1212av]

Psa 106:13-33 — This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (1Co_10:5, etc.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.

I. The cause of their sin was disregard to the works and word of God, Psa_106:13.

1. They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exo_32:8, They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa_28:16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (Psa_106:21, Psa_106:22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told.

2. They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (Psa_106:24): They believed not his word, his promise that he would make them masters of Canaan; and (Psa_106:25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num_14:6, Num_14:7, etc. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.

II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.

1. They would have flesh, and yet would not believe that God could give it to them (Psa_106:14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (1Co_10:6), though the quails, as God's gift, were good things, and were so spoken of, Psa_105:40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Psa_78:19, Psa_78:20. Now how did God show his displeasure against them for this. We are told how (Psa_106:15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num_11:33. It was the consumption of the life. Note,

(1.) What is asked in passion is often given in wrath.

(2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa_55:2.

2. They quarrelled with the government which God had set over them both in church and state (Psa_106:16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (Psa_106:17, Psa_106:18); we have the story, Num_16:32, Num_16:35.

(1.) Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government.

(2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num_16:3, Num_16:5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.

3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, Psa_106:19.

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(1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world: -

[1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, Psa_106:20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom_1:23) to be the changing of the glory of the incorruptible God.

[2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, Psa_106:21, Psa_106:22.

(2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (Psa_106:23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (Psa_106:23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.

4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (Psa_106:24): They despised the pleasant land. Canaan was a pleasant land, Deu_8:7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num_14:2, Num_14:3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num_14:10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Psa_95:11; Num_14:28); nay, and he threatened that their children also should be overthrown and scattered (Psa_106:26, Psa_106:27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.

5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (Psa_106:28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num_25:1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (Psa_106:29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Jos_22:17. God testified his displeasure at this,

(1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners.

(2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, Psa_106:30. By this, and some other similar acts of public justice on that occasion (Num_25:4, Num_25:5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (Psa_106:31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, Psa_106:30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.

6. They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (Psa_106:32), which refers to that story, Num_20:3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (Psa_106:33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Psa_39:1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which,

(1.) God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry?

(2.) God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits. — Henry 

Psa 106:34-48 — The conduct of the Israelites in Canaan, and God's dealings with them, show that the way of sin is down-hill; omissions make way for commissions: when they neglected to destroy the heathen, they learned their works. One sin led to many more, and brought the judgments of God on them. Their sin was, in part, their own punishment. Sinners often see themselves ruined by those who led them into evil. Satan, who is a tempter, will be a tormentor. At length, God showed pity to his people for his covenant's sake. The unchangeableness of God's merciful nature and love to his people, makes him change the course of justice into mercy; and no other change is meant by God's repentance. Our case is awful when the outward church is considered. When nations professing Christianity, are so guilty as we are, no wonder if the Lord brings them low for their sins. Unless there is general and deep repentance, there can be no prospect but of increasing calamities. The psalm concludes with prayer for completing the deliverance of God's people, and praise for the beginning and progress of it. May all the people of the earth, ere long, add their Amen. — MHCC

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Psa 106:34-48 — 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 (Psa_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, Psa_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 (Psa_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 (Psa_106:37, Psa_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, Rom_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, Psa_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 (Psa_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, Psa_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 (Psa_106:41, Psa_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, 2Ch_12:8.

(3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psa_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, Psa_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 (Exo_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 (Psa_126:1, Psa_126:4); so here (Psa_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, Rth_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 (Psa_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. — Henry 

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  (Psa 107)  "O give thanks unto the LORD, for he is good: for his mercy endureth for ever. {2} Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; {3} And gathered them out of the lands, from the east, and from the west, from the north, and from the south.

{4} They wandered in the wilderness in a solitary way; they found no city to dwell in. {5} Hungry and thirsty, their soul fainted in them. {6} Then they cried unto the LORD in their trouble, and he delivered them out of their distresses. {7} And he led them forth by the right way, that they might go to a city of habitation. {8} Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! {9} For he satisfieth the longing soul, and filleth the hungry soul with goodness.

{10} Such as sit in darkness and in the shadow of death, being bound in affliction and iron; {11} Because they rebelled against the words of God, and contemned the counsel of the most High: {12} Therefore he brought down their heart with labour; they fell down, and there was none to help. {13} Then they cried unto the LORD in their trouble, and he saved them out of their distresses. {14} He brought them out of darkness and the shadow of death, and brake their bands in sunder. {15} Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! {16} For he hath broken the gates of brass, and cut the bars of iron in sunder.

{17} Fools because of their transgression, and because of their iniquities, are afflicted. {18} Their soul abhorreth all manner of meat; and they draw near unto the gates of death. {19} Then they cry unto the LORD in their trouble, and he saveth them out of their distresses. {20} He sent his word, and healed them, and delivered them from their destructions. {21} Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! {22} And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.

{23} They that go down to the sea in ships, that do business in great waters; {24} These see the works of the LORD, and his wonders in the deep. {25} For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. {26} They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. {27} They reel to and fro, and stagger like a drunken man, and are at their wit's end. {28} Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses. {29} He maketh the storm a calm, so that the waves thereof are still. {30} Then are they glad because they be quiet; so he bringeth them unto their desired haven. {31} Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! {32} Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

{33} He turneth rivers into a wilderness, and the watersprings into dry ground; {34} A fruitful land into barrenness, for the wickedness of them that dwell therein. {35} He turneth the wilderness into a standing water, and dry ground into watersprings. {36} And there he maketh the hungry to dwell, that they may prepare a city for habitation; {37} And sow the fields, and plant vineyards, which may yield fruits of increase. {38} He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease. {39} Again, they are minished and brought low through oppression, affliction, and sorrow. {40} He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way. {41} Yet setteth he the poor on high from affliction, and maketh him families like a flock. {42} The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. {43} Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD."

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Psalms 107 - A thanksgiving of the people for deliverance from difficulties and dangers; their state compared to a journey through a frightful wilderness, Psa_107:1-9; to confinement in a dreary dungeon, Psa_107:10-16; to a dangerous malady, Psa_107:17-22; to a tempest at sea, Psa_107:23-32. The psalmist calls on men to praise God for the merciful dispensations of his providence, in giving rain and fruitful seasons, after affliction by drought and famine, Psa_107:33-38; for supporting the poor in affliction, and bringing down the oppressors, Psa_107:39-41. The use which the righteous should make of these providences, Psa_107:42; and the advantage to be derived from a due consideration of God’s merciful providence, Psa_107:43. — Clarke 

Psalms 107 - Subject, etc. - This is a choice song for the redeemed of the Lord (Psa_107:2). Although it celebrates providential deliverances, and therefore may be sung by any man whose life has been preserved in time of danger; yet, under cover of this, it mainly magnifies the Lord for spiritual blessings, of which temporal favours are but types and shadows. The theme is thanksgiving, and the motives for it. The construction of the Psalm is highly poetical, and merely as a composition it would be hard to find its compeer among human productions. The bards of the Bible hold no second place among the sons of song.

Division. - The Psalmist commences by dedicating his poem to the redeemed who have been gathered from captivity, Psa_107:1-3; he then likens their history to that of travellers lost in the desert, Psa_107:4-9; to that of prisoners in iron bondage, Psa_107:10-16; to that of sick men, Psa_107:17-22; and to that of mariners tossed with tempest, Psa_107:23-32. In the closing verses the judgment of God on the rebellious, and the mercies of God to his own afflicted people are made the burden of the song, Psa_107:33-42; and then the Psalm closes with a sort of summing up, in Psa_107:43, which declares that those who study the works and ways of the Lord shall be sure to see and praise his goodness.  — Psalms 

Psalms 107 — The psalmist, having in the two foregoing psalms celebrated the wisdom, power, and goodness of God, in his dealings with his church in particular, here observes some of the instances of his providential care of the children of men in general, especially in their distresses; for he is not only King of saints, but King of nations, not only the God of Israel, but the God of the whole earth, and a common Father to all mankind. Though this may especially refer to Israelites in their personal capacity, yet there were those who pertained not to the commonwealth of Israel and yet were worshippers of the true God; and even those who worshipped images had some knowledge of a supreme “Numen,” to whom, when they were in earnest, they looked above all their false gods. And of these, when they prayed in their distresses, God took a particular care, 

I. The psalmist specifies some of the most common calamities of human life, and shows how God succours those that labour under them, in answer to their prayers.  1. Banishment and dispersion (Psa_107:2-9). 

2. Captivity and imprisonment (Psa_107:10-16). 

3. Sickness and distemper of body (Psa_107:17-22).

4. Danger and distress at sea (Psa_107:23-32). These are put for all similar perils, in which those that cry unto God have ever found him a very present help.

II. He specifies the varieties and vicissitudes of events concerning nations and families, in all which God's hand is to be eyed by his own people, with joyful acknowledgments of his goodness (Psa_107:33-43). When we are in any of these or the like distresses it will be comfortable to sing this psalm, with application; but, if we be not, others are, and have been, of whose deliverances it becomes us to give God the glory, for we are members one of another. — Henry 

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Psa 107:1-9 — In these verses there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travellers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveller, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory. — MHCC

 Psa 107:1-9 — Here is, I. A general call to all to give thanks to God, Psa_107:1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.

II. A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, Joh_11:52; Mat_24:31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, Psa_107:6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen.

1. They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (Psa_107:2), not by might or power, it may be (Zec_4:6), nor by price or reward (Isa_45:13), but by the Spirit of God working on the spirits of men.

2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, Psa_107:3. See Deu_30:4; Eze_34:12. God knows those that are his, and where to find them.

3. They were bewildered, had no road to travel in, no dwelling place to rest in, Psa_107:4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (Psa_107:7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deu_32:10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations.

4. They were ready to perish for hunger (Psa_107:5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, Psa_107:9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (Psa_107:8 ): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note,

(1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to.

(2.) It is expected of those who receive mercy from God that they return praise to him.

(3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves. — Henry

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Psa 107:10-16 — This description of prisoners and captives intimates that they are desolate and sorrowful. In the eastern prisons the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are unhumbled and unbroken under them. This is a shadow of the sinner's deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit. — MHCC

Psa 107:10-16 — We are to take notice of the goodness of God towards prisoners and captives. Observe,

1. A description of this affliction. Prisoners are said to sit in darkness (Psa_107:10), in dark dungeons, close prisons, which intimates that they are desolate and disconsolate; they sit in the shadow of death, which intimates not only great distress and trouble, but great danger. Prisoners are many times appointed to die; they sit despairing to get out, but resolving to make the best of it. They are bound in affliction, and many times in iron, as Joseph. Thus sore a calamity is imprisonment, which should make us prize liberty, and be thankful for it.

2. The cause of this affliction, Psa_107:11. It is because they rebelled against the words of God. Wilful sin is rebellion against the words of God; it is a contradiction to his truths and a violation of his laws. They contemned the counsel of the Most High, and thought they neither needed it nor could be the better for it; and those that will not be counselled cannot be helped. Those that despise prophesying, that regard not the admonitions of their own consciences nor the just reproofs of their friends, contemn the counsel of the Most High, and for this they are bound in affliction, both to punish them for and to reclaim them from their rebellions.

3. The design of this affliction, and that is to bring down their heart (Psa_107:12), to humble them for sin, to make them low in their own eyes, to cast down every high, proud, aspiring thought. Afflicting providences must be improved as humbling providences; and we not only lose the benefit of them, but thwart God's designs and walk contrary to him in them if our hearts be unhumbled and unbroken, as high and hard as ever under them. Is the estate brought down with labour, the honour sunk? Have those that exalted themselves fallen down, and is there none to help them? Let this bring down the spirit to confess sin, to accept the punishment of it, and humbly to sue for mercy and grace.

4. The duty of this afflicted state, and that is to pray (Psa_107:13): Then they cried unto the Lord in their trouble, though before perhaps they had neglected him. Prisoners have time to pray, who, when they were at liberty, could not find time; they see they have need of God's help, though formerly they thought they could do well enough without him. Sense will make men cry when they are in trouble, but grace will direct them to cry unto the Lord, from whom the affliction comes and who alone can remove it.

5. Their deliverance out of the affliction: They cried unto the Lord, and he saved them, Psa_107:13. He brought them out of darkness into light, welcome light, and then doubly sweet and pleasant, brought them out of the shadow of death to the comforts of life, and their liberty was to them life from the dead, Psa_107:14. Were they fettered? He broke their bands asunder. Were they imprisoned in strong castles? He broke the gates of brass and the bars of iron wherewith those gates were made fast; he did not put back, but cut in sunder. Note, When God will work deliverance the greatest difficulties that lie in the way shall be made nothing of. Gates of brass and bars of iron, as they cannot keep him out from him people (he was with Joseph in the prison), so they cannot keep them in when the time, the set-time, for their enlargement, comes.

6. The return that is required from those whose bands God has loosed (Psa_107:15): Let them praise the Lord for his goodness, and take occasion from their own experience of it, and share in it, to bless him for that goodness which the earth is full of, the world and those that dwell therein. — Henry 

Psa 107:17-22 — If we knew no sin, we should know no sickness. Sinners are fools. They hurt their bodily health by intemperance, and endanger their lives by indulging their appetites. This their way is their folly. The weakness of the body is the effect of sickness. It is by the power and mercy of God that we are recovered from sickness, and it is our duty to be thankful. All Christ's miraculous cures were emblems of his healing diseases of the soul. It is also to be applied to the spiritual cures which the Spirit of grace works. He sends his word, and heals souls; convinces, converts them, makes them holy, and all by the word. Even in common cases of recovery from sickness, God in his providence speaks, and it is done; by his word and Spirit the soul is restored to health and holiness. — MHCC

Psa 107:17-22 — Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe,

I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, Psa_107:17-19.

1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts.

2. The weakness of the body is the effect of sickness, Psa_107:18. When people are sick their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone: They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction.

3. Then is a proper time for prayer: Then they cry unto the Lord, Psa_107:19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore.

II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job_33:18, Job_33:28.

1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he saves them out of their distresses (Psa_107:19); he removes their griefs and prevents their fears.

(1.) He does it easily: He sent his word and healed them, Psa_107:20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said, Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done.

(2.) He does it effectually: He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who turneth man almost to destruction, and yet saith, Return.

2. When those that have been sick are restored they must return to God an answer of praise (Psa_107:21, Psa_107:22): Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service; let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock. And let them declare his works with rejoicing, to his honour and for the encouragement of others. The living, the living, they shall praise him. — Henry 

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Psa 107:23-32 — Let those who go to sea, consider and adore the Lord. Mariners have their business upon the tempestuous ocean, and there witness deliverances of which others cannot form an idea. How seasonable it is at such a time to pray! This may remind us of the terrors and distress of conscience many experience, and of those deep scenes of trouble which many pass through, in their Christian course. Yet, in answer to their cries, the Lord turns their storm into a calm, and causes their trials to end in gladness. — MHCC

Psa 107:23-32 — The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated.

I. Much of the power of God appears at all times in the sea, Psa_107:23, Psa_107:24. It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it.

II. It especially appears in storms at sea, which are much more terrible than at land. Observe here, 1. How dangerous and dreadful a tempest at sea is. Then wonders begin to appear in the deep, when God commands and raises the strong wind, which fulfils his word, Psa_148:8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it lifts up the waves of the sea, Psa_107:25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to mount up to the heavens, and then they couch again, as if they would go down to the depths, Psa_107:26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the soul of the seaman melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but they reel to and fro, and tossing makes them giddy, and they stagger and are sick, it may be, like a drunken man; the whole ship's crew are in confusion and quite at their wits' end (Psa_107:27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jon_1:5, etc.

2. How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for then they will cry unto the Lord, Psa_107:28. We have a saying, “Let those that would learn to pray go to sea;” I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm, cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end.

3. How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers: He brings them out of the danger; and,

(1.) The sea is still: He makes the storm a calm, Psa_107:29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man that even the winds and the seas obeyed him.

(2.) The seamen are made easy: They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant.

(3.) The voyage becomes prosperous and successful: So he brings them to their desired haven, Psa_107:30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour.

4. How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them praise the Lord for his goodness to themselves and others, Psa_107:31. Let them do it publicly (Psa_107:32), in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him. — Henry 

Psa 107:33-43 — What surprising changes are often made in the affairs of men! Let the present desolate state of Judea, and of other countries, explain this. If we look abroad in the world, we see many greatly increase, whose beginning was small. We see many who have thus suddenly risen, as suddenly brought to nothing. Worldly wealth is uncertain; often those who are filled with it, ere they are aware, lose it again. God has many ways of making men poor. The righteous shall rejoice. It shall fully convince all those who deny the Divine Providence. When sinners see how justly God takes away the gifts they have abused, they will not have a word to say. It is of great use to us to be fully assured of God's goodness, and duly affected with it. It is our wisdom to mind our duty, and to refer our comfort to him. A truly wise person will treasure in his heart this delightful psalm. From it, he will fully understand the weakness and wretchedness of man, and the power and loving-kindness of God, not for our merit, but for his mercy's sake. — MHCC

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Psa 107:33-43 — The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.

I. He gives some instances of these revolutions.

1. Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, Psa_107:33, Psa_107:34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine.

(2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs, Psa_107:35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deu_29:23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.

2. Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world,

(1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, Psa_107:36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (Psa_107:37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich, Psa_107:38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Gen_1:22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it.

(2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (Psa_107:39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.

3. Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, Psa_107:40, Psa_107:41. We have seen,

(1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job_12:24, Job_12:25.

(2.) Those of low degree advanced to the posts of honour (Psa_107:41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory, 1Sa_2:8; Psa_113:7, Psa_113:8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate, Psa_127:5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.

II. He makes some improvement of these remarks; such surprising turns as these are of use,

1. For the solacing of saints. They observe these dispensations with pleasure (Psa_107:42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth.

2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear.

3. For the satisfying of all concerning the divine goodness (Psa_107:43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is,

(1.) A desirable end proposed, and that is, rightly to understand the lovingkindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes, Psa_26:3.

(2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luk_2:19.

(3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian. — Henry

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(Psa 108)  "A Song or Psalm of David. O God, my heart is fixed; I will sing and give praise, even with my glory. {2} Awake, psaltery and harp: I myself will awake early. {3} I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations. {4} For thy mercy is great above the heavens: and thy truth reacheth unto the clouds. {5} Be thou exalted, O God, above the heavens: and thy glory above all the earth; {6} That thy beloved may be delivered: save with thy right hand, and answer me.

{7} God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. {8} Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; {9} Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. {10} Who will bring me into the strong city? who will lead me into Edom? {11} Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? {12} Give us help from trouble: for vain is the help of man. {13} Through God we shall do valiantly: for he it is that shall tread down our enemies."

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Psalms 108 – Overview

Psa_108:1, David encourages himself to praise God; Psa_108:5, He prays for God’s assistance according to his promise; Psa_108:11, His confidence in God’s help. — Clarke 

Psalms 108 - Title and Subject. - A Song or Psalm of David, - To be sung jubilantly as a national hymn, or solemnly as a sacred Psalm. We cannot find it in our heart to dismiss this Psalm by merely referring the reader first to Psa_57:7-11 and then to Psa_60:5-12, though it will be at once seen that those two portions of Scripture are almost identical which the verses before us. It is true that most of the commentators have done so, and we are not so presumptuous as to dispute their wisdom; but we hold for ourselves that the words would not have been repeated if there had not been an object for so doing, and that this object could not have been answered if every hearer of it had said, “Ah, we had that before, and therefore we need not meditate upon it again.” The Holy Spirit is not so short of expressions that he needs to repeat himself, and the repetition cannot be meant merely to fill the book: there must be some intention in the arrangement of two former divine utterances in a new connection; whether we can discover that intent is another matter. It is at least ours to endeavour to do so, and we may expect divine assistance therein.

We have before us the warrior's morning song, with which he adores his God and strengthens his heart before entering upon the conflicts of the day. As an old Prussian officer was wont in prayer to invoke the aid of “his Majesty's August Ally,” so does David appeal to his God and set up his banner in Jehovah's name.

Divisions. - First we have an utterance dictated by the spirit of praise, Psa_108:1-5; then a second deliverance evoked by the spirit of believing prayer, Psa_108:6-12; and then a final word of resolve (Psa_108:13), as the warrior hears the war-trumpet summoning him to join battle immediately, and therefore marches with his fellow soldiers at once to the fray. — Psalms 

Psalms 108 - This psalm begins with praise and concludes with prayer, and faith is at work in both. 

I. David here gives thanks to God for mercies to himself (Psa_108:1-5). 

II. He prays to God for mercies for the land, pleading the promises of God and putting them in suit (Psa_108:6-13). The former part it taken out of Psa_57:7, etc., the latter out of Psa_60:5, etc., and both with very little variation, to teach us that we may in prayer use the same words that we have formerly used, provided it be with new affections. It intimates likewise that it is not only allowable, but sometimes convenient, to gather some verses out of one psalm and some out of another, and to put them together, to be sung to the glory of God. In singing this psalm we must give glory to God and take comfort to ourselves.

A song or psalm of David. — Henry 

Psa 108:1-13 — We may usefully select passages from different psalms, as here, Psa_57:1-11 and Psa_60:1-12, to help our devotions, and enliven our gratitude. When the heart is firm in faith and love, the tongue, being employed in grateful praises, is our glory. Every gift of the Lord honours and profits the possessor, as it is employed in God's service and to his glory. Believers may pray with assured faith and hope, for all the blessings of salvation; which are secured to them by the faithful promise and covenant of God. Then let them expect from him help in every trouble, and victory in every conflict. Whatever we do, whatever we gain, God must have all the glory. Lord, visit all our souls with this salvation, with this favour which thou bearest to thy chosen people. — MHCC

Psa 108:1-5 — We may here learn how to praise God from the example of one who was master of the art. 1. We must praise God with fixedness of heart. Our heart must be employed in the duty (else we make nothing of it) and engaged to the duty (Psa_108:1): O God! my heart is fixed, and then I will sing and give praise. Wandering straggling thoughts must be gathered in, and kept close to the business; for they must be told that here is work enough for them all.

2. We must praise God with freeness of expression: I will praise him with my glory, that is, with my tongue. Our tongue is our glory, and never more so than when it is employed in praising God. When the heart is inditing this good matter our tongue must be as the pen of a ready writer, Psa_45:1. David's skill in music was his glory, it made him famous, and this should be consecrated to the praise of God; and therefore it follows, Awake my psaltery and harp. Whatever gift we excel in we must praise God with.

3. We must praise God with fervency of affection, and must stir up ourselves to do it, that it may be done in a lively manner and not carelessly (Psa_108:2): Awake, psaltery and harp; let it not be done with a dull and sleepy tune, but let the airs be all lively. I myself will awake early to do it, with all that is within me, and all little enough. Warm devotions honour God.

4. We must praise God publicly, as those that are not ashamed to own our obligations to him and our thankful sense of his favours, but desire that others also may be in like manner affected with the divine goodness (Psa_108:3): I will praise thee among the people of the Jews; nay, I will sing to thee among the nations of the earth. Whatever company we are in we must take all occasions to speak well of God; and we must not be shy of singing psalms, though our neighbours hear us, for it looks like being ashamed of our Master.

5. We must, in our praises, magnify the mercy and truth of God in a special manner (Psa_108:4), mercy in promising, truth in performing. The heavens are vast, but the mercy of God is more capacious; the skies are high and bright, but the truth of God is more eminent, more illustrious. We cannot see further than the heavens and clouds; whatever we see of God's mercy and truth there is still more to be seen, more reserved to be seen, in the other world.

6. Since we find ourselves so, defective in glorifying God, we must beg of him to glorify himself, to do all, to dispose all, to his own glory, to get himself honour and make himself a name (Psa_108:5): Be thou exalted, O God! above the heavens, higher than the angels themselves can exalt thee with their praises, and let thy glory be spread over all the earth. Father, glorify thy own name. Thou hast glorified it; glorify it again. It is to be our first petition, Hallowed be thy name. — Henry 

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Psa 108:6-13 — We may here learn how to pray as well as praise.

1. We must be public-spirited in prayer, and bear upon our hearts, at the throne of grace, the concerns of the church of God, Psa_108:6. It is God's beloved, and therefore must be ours; and therefore we must pray for its deliverance, and reckon that we are answered if God grant what we ask for his church, though he delay to give us what we ask for ourselves. “Save thy church, and thou answerest me; I have what I would have.” Let the earth be filled with God's glory, and the prayers of David are ended (Psa_72:19, Psa_72:20); he desires no more.

2. We must, in prayer, act faith upon the power and promise of God - upon his power (Save with thy right hand, which is mighty to save), and upon his promise: God has spoken in his holiness, in his holy word, to which he has sworn by his holiness, and therefore I will rejoice, Psa_108:7. What he has promised he will perform, for it is the word both of his truth and of his power. An active faith can rejoice in what God has said, though it be not yet done; for with him saying and doing are not two things, whatever they are with us.

3. We must, in prayer, take the comfort of what God has secured to us and settled upon us, though we are not yet put in possession of it. God had promised David to give him,

(1.) The hearts of his subjects; and therefore he surveys the several parts of the country as his own already: “Shechem and Succoth, Gilead and Manasseh, Ephraim and Judah, are all my own,” Psa_108:8. With such assurance as this we may speak of the performance of what God has promised to the Son of David; he will, without fail, give him the heathen for his inheritance and the utmost parts of the earth for his possession, for so has he spoken in his holiness; nay, of all the particular persons that were given him he will lose none; he also, as David, shall have the hearts of his subjects, Joh_6:37. And,

(2.) The necks of his enemies. These are promised, and therefore David looks upon Moab, and Edom, and Philistia, as his own already (Psa_108:9): Over Philistia will I triumph, which explains Psa_60:8, Philistia, triumph thou because of me, which some think should be read, O my soul! triumph thou over Philistia. Thus the exalted Redeemer is set down at God's right hand, in a full assurance that all his enemies shall in due time be made his footstool, though all things are not yet put under him, Heb_2:8.

4. We must take encouragement from the beginnings of mercy to pray and hope for the perfecting of it (Psa_108:10, Psa_108:11): “Who will bring me into the strong cities that are yet unconquered? Who will make me master of the country of Edom, which is yet unsubdued?” The question was probably to be debated in his privy council, or a council of war, what methods they should take to subdue the Edomites and to reduce that country; but he brings it into his prayers, and leaves it in God's hands: Wilt not thou, O God? Certainly thou wilt. It is probable that he spoke with the more assurance concerning the conquest of Edom because of the ancient oracle concerning Jacob and Esau, that the elder should serve the younger, and the blessing of Jacob, by which he was made Esau's lord, Gen_27:37.

5. We must not be discouraged in prayer, nor beaten off from our hold of God, though Providence has in some instances frowned upon us: “Though thou hast cast us off, yet thou wilt now go forth with our hosts, Psa_108:11. Thou wilt comfort us again after the time that thou hast afflicted us.” Adverse events are sometimes intended for the trial of the constancy of our faith and prayer, which we ought to persevere in whatever difficulties we meet with, and not to faint.

6. We must seek help from God, renouncing all confidence in the creature (Psa_108:12): “Lord, give us help from trouble, prosper our designs, and defeat the designs of our enemies against us.” It is not unseasonable to talk of trouble at the same time that we talk of triumphs, especially when it is to quicken prayer for help from heaven; and it is a good plea, Vain is the help of man. “It is really so, and therefore we are undone if thou do not help us; we apprehend it to be so, and therefore depend upon thee for help and have the more reason to expect it.”

7. We must depend entirely upon the favour and grace of God, both for strength and success in our work and warfare, Psa_108:13.

(1.) We must do our part, but we can do nothing of ourselves; it is only through God that we shall do valiantly. Blessed Paul will own that even he can do nothing, nothing to purpose, but through Christ strengthening him, Phi_4:13.

(2.) When we have acquitted ourselves ever so well, yet we cannot speed by any merit or might of our own; it is God himself that treads down our enemies, else we with all our valour cannot do it. Whatever we do, whatever we gain, God must have all the glory. — Henry 

V.5: Be thou exalted, O God, above the heavens: and thy glory above all the earth; {6} That thy beloved may be delivered: save with thy right hand, and answer me.

(Isa 2:17)  "And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day."

(Isa 5:15-17)  "And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: {16} But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. {17} Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat."

(Psa 18:27)  "For thou wilt save the afflicted people; but wilt bring down high looks."

(Mal 4:1-3)  "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. {2} But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. {3} And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts."

(Rev 19:11)  "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war."

(Jude 1:14-15)  "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, {15} To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him."

(Psa 21:13)  "Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power."

(Jer 9:24)  "But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD."

(2 Cor 10:17-18)  "But he that glorieth, let him glory in the Lord. {18} For not he that commendeth himself is approved, but whom the Lord commendeth."

(Heb 2:9)  "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man."

(Rev 5:9-14)  "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; {10} And hast made us unto our God kings and priests: and we shall reign on the earth. {11} And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; {12} Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. {13} And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. {14} And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever."