Keil & Delitzsch

On Psalms 106:1-5

The Psalm begins with the liturgical call, which has not coined for the first time in the Maccabaean age (1 Macc. 4:24), but was already in use in Jeremiah's time (Psa 33:11). The lxx appropriately renders טּוב by χρηστός, for God is called "good" not so much in respect of His nature as of the revelation of His nature. The fulness of this revelation, says Psa 106:2 (like Psa 40:6), is inexhaustible. גּבוּרות are the manifestations of His all-conquering power which makes everything subservient to His redemptive purposes (Psa 20:7); and תּהלּה is the glory (praise or celebration) of His self-attestation in history. The proclaiming of these on the part of man can never be an exhaustive echo of them. In Psa 106:3 the poet tells what is the character of those who experience such manifestations of God; and to the assertion of the blessedness of these men he appends the petition in Psa 106:4, that God would grant him a share in the experiences of the whole nation which is the object of these manifestations. עמּך beside בּרצון is a genitive of the object: with the pleasure which Thou turnest towards Thy people, i.e., when Thou again (cf. Psa 106:47) showest Thyself gracious unto them. On פּקד cf. Psa 8:5; Psa 80:15, and on ראה ב, Jer 29:32; a similar Beth is that beside לשׂמח (at, on account of, not: in connection with), Psa 21:2; Psa 122:1. God's "inheritance" is His people; the name for them is varied four times, and thereby גּוי is also exceptionally brought into use, as in Zep 2:9.

Matthew Henry

On Psalms 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.

Spurgeon's Treasury of David

Remember me, O Lord, with the favour which thou bearest unto thy people. Insignificant as I am, do not forget me. Think of me with kindness, even as thou thinkest of thine own elect. I cannot ask more, nor would I seek less. Treat me as the least of thy saints are treated and I am content. It should be enough for us if we fare as the rest of the family. If even Balaam desired no more than to die the death of the righteous, we may be well content both to live as they live, and die as they die. This feeling would prevent our wishing to escape trial, persecution, and chastisement; these have fallen to the lot of saints, and why should we escape them

"Must I be carried to the skies

On flowery beds of case?

While others fought to will the prize,

And sailed through bloody seas."

At the same time we pray to have their sweets as well as their bitters. If the Lord smiled upon their souls we cannot rest unless he smiles upon us also. We would dwell where they dwell, rejoice as they rejoice, sorrow as they sorrow, and in all things be for ever one with them in the favour of the Lord. The sentence before us is a sweet prayer, at once humble and aspiring, submissive and expansive; it might be used by a dying thief or a living apostle; let us use it now. O visit me with thy salvation. Bring it home to me. Come to my house and to my heart, and give me the salvation which thou hast prepared, and art alone able to bestow. We sometimes hear of a man's dying by the visitation of God, but here is one who knows that he can only live by the visitation of God. Jesus said of Zacchaeus, "This day is salvation come to this house, "and that was the case because he himself had come there. There is no salvation apart from the Lord, and he must visit us with it or we shall never obtain it. We are too sick to visit our Great Physician, and therefore he visits us. O that our great Bishop would hold a visitation of all the churches, and bestow his benediction upon all his flock. Sometimes the second prayer of this verse seems to be too great for us, for we feel that we are not worthy that the Lord should come under our roof. Visit me, Lord? Can it be? Dare I ask for it? And yet I must, for thou alone cans: bring me salvation: therefore, Lord, I entreat thee come unto me, and abide with me for ever.

Tyndale Study Notes

On Psalms 106:4-5

106:4-5 The poet prays individually for the Lord’s favor before leading the community confession that follows.

Tyndale Open Study Notes · CC BY-SA 4.0