The Treasury of David — Charles H. Spurgeon
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 in 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 16:34,35,36). 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 (Ps 106:1-5). Then comes the story of the nation’s sins, which continues till the closing prayer and praise of the last two verses. While making confession the Psalmist acknowledges the sins committed in Egypt and at the Red Sea (Ps 106:6-12), the lusting in the wilderness (Ps 106:13-15), the envying of Moses and Aaron (Ps 106:16-18), the worship of the golden calf (Ps 106:19-23) the despising of the promised land (Ps 106:24-27), the iniquity of Baal Peor (Ps 106:28-30), and the waters of Meribah (Ps 106:28-33). Then he owns the failure of Israel when settled in Canaan, and mentions their consequent chastisement (Ps 106:34-44), together with the quick compassion which came to their relief when they were brought low (Ps 106:44-46). The closing prayer and doxology fill up the remaining verses.
Exposition
Verse 1. Praise ye the Lord. Hallelujah. Praise ye Jah. This song is for the assembled people, and they are all exhorted to join in praise to Jehovah. It is not meet for a few to praise and the rest to be silent; but all should join. If David were present in churches where quartets and choirs carry on all the singing, he would turn to the congregation and say, “Praise ye the Lord.” Our meditation dwells upon human sin; but on all occasions and in all occupations it is seasonable and profitable to praise the Lord. O give thanks unto the Lord; for he is good. To us needy creatures the goodness of God is the first attribute which excites praise, and that praise takes the form of gratitude. We praise the Lord truly when we give him thanks for what we have received from his goodness. Let us never be slow to return unto the Lord our praise; to thank him is the least we can do—let us not neglect it. For his mercy endureth for ever. Goodness towards sinners assumes the form of mercy, mercy should therefore be a leading note in our song. Since man ceases not to be sinful, it is a great blessing that Jehovah ceases not to be merciful. From age to age the Lord deals graciously with his church, and to every individual in it he is constant and faithful in his grace, even for evermore. In a short space we have here two arguments for praise, “for he is good: for his mercy endureth for ever, “and these two arguments are themselves praises. The very best language of adoration is that which adoringly in the plainest words sets forth the simple truth with regard to our great Lord. No rhetorical flourishes or poetical hyperboles are needed, the bare facts are sublime poetry, and the narration of them with reverence is the essence of adoration. This first verse is the text of all that which follows; we are now to see how from generation to generation the mercy of God endured to his chosen people.
Verse 2. Who can utter the mighty acts of the LORD? What tongue of men or angels can duly describe the great displays of divine power? They are unutterable. Even those who saw them could not fully tell them. Who can shew forth all his praise? To declare his works is the same thing as to praise him, for his own doings are his best commendation. We cannot say one tenth so much for him as his own character and acts have already done? Those who praise the Lord have an infinite subject, a subject which will not be exhausted throughout eternity by the most enlarged intellects, nay, nor by the whole multitude of the redeemed, though no man can number them. The questions of this verse never can be answered; their challenge can never be accepted, except in that humble measure which can be reached by a holy life and a grateful heart.