Frown everlasting to everlasting ] µlwah d[w µlwah m min haolam vead haolam, "from the hidden term to the hidden term," from the beginning of time to the end of time, from eternity and on to eternity.

, Anglo-Saxon. "Fra worlde and into worlde", old Psalter; which it paraphrases thus: Fra with outen beginning, & withouten endyng.

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

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

ANALYSIS OF THE ONE HUNDRED AND SIXTH PSALM

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

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

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

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

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

I. "Praise Ye the Lord, O give thanks unto the Lord." To this the prophet invites, for two reasons: - 1. "Because he is good." He is beforehand with us, and prevents men with many benefits.

2. "Because his mercy endures for ever." It is everlasting, and far exceeds our sins and miseries; for after men have offended him, and deserve no mercy, yet he receives the penitent offenders. But who is sufficient for these things? Who is fit to praise him, and set forth his mercies? "Who can utter the mighty acts of the Lord?" That is, the infinite benefits exhibited to his people. Or, Who can show forth all his praise in preserving, pardoning, and propagating his Church? They alone are happy men "who keep judgment, and do righteousness at all times." 1. They are happy in prosperity and adversity, they dwell in the house of God, under his protection.

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

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

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

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

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

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

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

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

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

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

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

But observe here the three eminent titles given to God's Church: - 1. They are a "chosen" people; which is a glorious and gracious title, and intimates favour.

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

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

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

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

3. "We have done wickedly." The intent and purpose in it was evil.

And by these three steps he exaggerates the sin; the act, the frequency, the intent; as every true confessionist to God ought never to extenuate, but to aggravate the offense against himself.

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

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

2. This was their sin at that time; but God was then merciful to them: "Nevertheless he saved them." For which he assigns two reasons: - 1. "For his name's sake." To advance his glory and honour.

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

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

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

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

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

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

The effect was, for the present, 1. It extorted from them a confession that God was true in his promises: "Then believed they his words." 2. It excited them to praise him: "They sang his praise," Exod. xv. But these very men who were forced to confess his power and sing his praises for the overthrow of Pharaoh in the Red Sea, were scarcely departed from those banks, when they, for want of a little bread and water, grew as impatient and distrustful as they were before.

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

2. They forgot his omnipotence, his providence.

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

4. And what they did at this time they did also at others: "For they lusted exceedingly in the wilderness." Now God yielded to these desires of the people: "He gave them bread, flesh, and water." 1. And he gave them their request, Exod. xvi. 12.

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

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

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

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

The punishment follows, Numbers 16.

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

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

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

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

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

In the following verse are expressed God's just anger and mercy: - 1. His anger against their sins: "Therefore he saith," &c. Pronounced his will to destroy them.

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

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

Farther yet, he calls to mind a new rebellion, which fell out upon the report of the spies sent to search the land, Num. xiii. 26, &c., and 14.

1. "They despised the pleasant land," and wished to return into Egypt, Num. xiv. 1-5.

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

3. "But murmured in their tents, and hearkened not," &c., Num. xiv. "Therefore he lifted up his hand against them," &c. As their sin, so their punishment, is extant; Num. xiv. x19: "Your carcasses shall fall in the wilderness; ye shall not come into the land." This punishment fell upon the murmurers themselves; but if their children should be guilty of the like rebellion, they should not escape, for they too should be overthrown; which is fully brought to pass.

The prophet joins to that of the golden calf another piece of idolatry in the wilderness, to which there was joined fornication also, by the counsel of Balaam and the policy of Balak. This caused them to eat and sacrifice to their god, Num. xxv., which the prophet next insists upon: - 1. "They joined themselves to Baal-peor," because the idol was set up upon that mountain.

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

Upon which there followed God's wrath and their own punishment: - 1. God was angry: "For they provoked him to wrath."And the plague brake in upon them" like mighty waters, or as an army into a city at a breach; for there died of it twenty-four thousand, Num. xxv. 9.

In the former idolatry God's anger was averted by the intercession of Moses; in this, by the execution of judgment by Phinehas; for: - 1. "There stood up Phinehas; " moved, no question, with a zeal for God's honour.

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

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

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

The prophet comes to another remarkable sin of the Jews, Num. xx., where the people chid Moses for want of water: - 1. "They angered him also at the waters of strife," when they contradicted Moses.

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

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

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

2. "But they mingled among the heathen:" in leagues and marriages, Judg. ii. and 3.

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

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

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

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

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

The consequences of which are double. First, A double pollution.

Secondly, A heavy punishment.

1. A pollution of the land: "The land was defiled with blood." 2. A pollution of their own souls: "Thus were they defiled with their own works." The judgment, or punishment, now follows; and a signification whence it proceeded; it came not by chance, but by God's order and anger.

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

Matthew Henry Commentary

Original Hebrew