A verse by verse commentary on Psalm 106 dealing with praise and thanksgiving for God is good and his love endures forever. Then it goes on to deal with the relationship of God and His people with the ups and downs that came as they were led by Moses.

1. PSALM 106 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "GE ERAL 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 (1 Chronicles 16:34-36).
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 (Psalms 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 (Psalms 106:6-12), the lusting in the
wilderness (Psalms 106:13-15), the envying of Moses and Aaron (Psalms 106:16-18),
the worship of the golden calf (Psalms 106:19-23) the despising of the promised land
(Psalms 106:24-27), the iniquity of Baal Peor (Psalms 106:28-30), and the waters of
Meribah (Psalms 106:28-33). Then he owns the failure of Israel when settled in
Canaan, and mentions their consequent chastisement (Psalms 106:34-44), together
with the quick compassion which came to their relief when they were brought low
(Psalms 106:44-46). The closing prayer and doxology fill up the remaining verses.
COKE, "‫הללויה‬ halleluiah.

2. THE first, and the two last verses of this psalm, are given us as David's in 1
Chronicles 16. It is therefore most probable, that the whole of it was composed by
him; particularly as the subject is very similar to that of the preceding psalm: only
that here, besides commemorating God's mercies towards their forefathers, he
reproves the Israelites for the ungrateful return they made. Mudge, however, thinks
that the psalm was composed during the captivity: an opinion which is much
countenanced by the fourth and fifth verses.
ELLICOTT, "The motive of this historical psalm differs from that of the last as it
does from that of Psalms 78. Its survey of the past is neither hymnic nor didactic,
but penitential. Though the first of the series of “Hallelujah” psalms, it is closely
related to these long liturgical confessions of national sins which are distinctly
enjoined in Deuteronomy 26, where the type form of them is given, and of which the
completest specimen is retained in ehemiah 9.
But this example sprang from particular circumstances. It evidently dates from the
exile period, and may well, both from its spirit and from its actual correspondence
of thought and language in some of the verses, have been composed by Ezekiel, to
encourage that feeling of penitence from which alone a real reformation and
restoration of the nation could be expected. The verse is mostly synthetic.
1 Praise the Lord.[a]
Give thanks to the Lord, for he is good;
his love endures forever.
BAR ES, "Praise ye the Lord - Margin, “Hallelu-jah.” The two Hebrew words
mean, “praise ye the Lord.” They are the same words with which the previous psalm
closes, and are here designed to indicate the general duty illustrated in the psalm.
O give thanks unto the Lord - See the notes at Psa_105:1.
For he is good: for his mercy endureth for ever - See Psa_100:5, note; Psa_
107:1, note; where the language in the Hebrew is the same.
CLARKE, "Praise ye the Lord - This, which is a sort of title, is wanting in several
MSS., and in the Syriac Version.

3. O give thanks unto the Lord; for he is good - Ye who live by his bounty should
praise his mercy. God is the good Being, and of all kinds of good he is the Author and
Dispenser. That the term God among our Anglo-Saxon ancestors, expressed both the
Supreme Being and good or goodness, is evident from the Anglo-Saxon version of this
clause: “Confess Lord for that God, (or good), for that on world mildheartness his.”
Which the old Psalter thus translates and paraphrases: -
Trans. Schifes to Lorde for he is gude; for in worlde the mercy of him.
Par - Schryfes synes, and louyngs to God. for he is gude of kynde, that nane do bot
aske his mercy; for it lastes to the worlds ende in wriches whame it comfortes and
delyvers: and the blysfulhede that is gyfen thrugh mercy is endles. That is: -
Confess your sins, and give praise to God, for he is good in his nature to all that ask his
mercy; for it lasts to the world’s end in comforting and delivering the wretched: and the
blessedness that is given through mercy is endless.
GILL, "Praise ye the Lord,.... Or "hallelujah"; which, according to the Arabic version,
is the title of the psalm; and so it stands in the Septuagint, Vulgate Latin, and Ethiopic
versions. Several psalms following begin in like manner; it begins as the former ended,
and ends as it begins; praise being due to God at all times, and on all occasions.
O give thanks unto the Lord: always, for all things, temporal and spiritual, since not
worthy of any: or, confess unto the Lord (h); his great goodness, and your unworthiness;
and all your sins and transgressions committed against him, who only can pardon.
For he is good; essentially, solely and originally; is communicative and diffusive of his
goodness; is the author of all good, and of no evil; and is gracious and merciful, and
ready to forgive.
For his mercy endureth for ever; notwithstanding the sins of his people; though he
may sometimes hide his face from them, and rebuke them in his providence; and though
he causes grief by so doing, he still has compassion upon them, his mercy continues
towards them; yea, his mercies are new every morning, as to temporal things; and
spiritual mercies, the sure mercies of David, redemption, remission of sins, and
sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these
are reasons why he should be praised, and thanks be given, to him.
HE RY, "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.

4. JAMISO , "Psa_106:1-48. This Psalm gives a detailed confession of the sins of Israel
in all periods of their history, with special reference to the terms of the covenant as
intimated (Psa_105:45). It is introduced by praise to God for the wonders of His mercy,
and concluded by a supplication for His favor to His afflicted people, and a doxology.
Praise, etc. — (See on Psa_104:35), begins and ends the Psalm, intimating the
obligations of praise, however we sin and suffer 1Ch_16:34-36 is the source from which
the beginning and end of this Psalm are derived.
CALVI , "1.Praise ye Jehovah This exhortation supplies the want of a title; not
that the psalm contains nothing else than thanksgiving and praise to God, but that
the people, from the experience of past favors, may obtain the assurance of
reconciliation; and thus entertain the hope that God, although at present offended,
would soon be pacified towards them. In celebrating the praises of God, therefore,
he orders them to call to mind such things as would have a tendency to assuage their
grief on account of present ills, and to animate their spirits, and prevent them from
sinking into despair. (241)
SPURGEO , "Ver. 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. o 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.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 1. —For he is good; essentially, solely and originally; is communicative and
diffusive of his goodness; is the author of all good and no evil; and is gracious and
merciful and ready to forgive. —John Gill.

5. Ver. 1. —For he is good: for his goodness endureth for ever. Observe here what is
a true and perfect confession of the divine goodness. Whenever God so blesses his
own people that his goodness is perceived by carnal sense, in bestowing riches,
honours, peace, health and things of that kind, then it is easy to acknowledge that
God is good, and that acknowledgment can be made by the most carnal men. The
case stands otherwise when he visits offenders with the rod of correction and
scourges them with the grace of chastisement. Then the flesh hardly bears to confess
what by its own sense it does not perceive. It fails to discern the goodness of God
unto salvation in the severity of the rod and the scourging, and therefore refuses to
acknowledge that goodness in strokes and sufferings. The prophet, however,
throughout this Psalm celebrates in many instances the way wherein the sinning
people were arrested and smitten. And when he proposed that this Psalm should be
sung in the church of God, Israel was under the cross and afflictions. Yet he
demands that Israel should acknowledge that the Lord is good, that his mercy
endureth for ever, even in the act of smiting the offender. That therefore alone is a
true and full confession of the divine goodness which is made not only in prosperity
but also in adversity. —Musculus.
Ver. 1 —There is,
1. The doxology;
2. Invitation;
3. The reason that we should, and why we should, give thanks always;
4. The greatness of the work. But "who can utter the mighty acts of the LORD? who
can shew forth all his praise?" That is, it is impossible for any man in the world to
do this great duty aright, as he should.
5. The best mode and method of giving thanks. "Blessed are they that keep
judgment, and he that doeth righteousness at all times." As if he had said, "This is
indeed a vast duty; but yet he makes the best essay towards it that sets himself
constantly to serve God and keep his commandments." —William Cooper, in the
"Morning Exercises".
Ver. 1. —The first and two last verses of this psalm form a part of that psalm
which David delivered into the hand of Asaph and his brethren, to be sung before
the ark of the covenant, after it was brought from the house of Obededom to Mount
Zion. See 1 Chronicles 16:34-36. Hence it has been ascribed to the pen of David.
Many of the ancients thought, and they are followed by Horsley and Mudge, that it
was written during the captivity; resting their opinion chiefly on verse 47; but as
that verse occurs in the Psalm of David recorded in 1 Chronicles 16:35, this
argument is clearly without force. —James Anderson's ote to Calvin in loc.
K&D 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 ‫ּוב‬ 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. ‫ּות‬‫ר‬‫בוּ‬ְ are the manifestations
of His all-conquering power which makes everything subservient to His redemptive
purposes (Psa_20:7); and ‫ה‬ ָ ִ‫ה‬ ְ 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

6. 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. ָ‫ך‬ ֶ ַ‫ע‬ beside ‫ּון‬‫צ‬ ְ‫ר‬ ִ 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 ‫ד‬ ַ‫ק‬ ָ cf. Psa_8:5; Psa_
80:15, and on ְ‫ב‬ ‫ה‬ፎ ָ‫,ר‬ Jer_29:32; a similar Beth is that beside ַ‫ּח‬‫מ‬ ְ‫שׂ‬ ִ‫ל‬ (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 ‫ּוי‬ is also exceptionally brought into use, as in
Zep_2:9.
BE SO , "Psalms 106:1-3. Praise ye the Lord, &c. — He deserves our praises,
notwithstanding all our sufferings, which are not to be imputed to him, for he is
gracious and merciful, but only to our own sins. Who can show forth all his praise?
— That is, his praiseworthy actions: “who is sufficient for a work which demands
the tongues and harps of angels?” Blessed are they that keep judgment — That
observe and practise what is just and right toward God and men; termed, doing
righteousness, in the next clause; at all times — Constantly, in adversity, as well as
in prosperity. Or, the meaning may be, They are blessed at all times, even in the day
of their calamity; and therefore (as his words may imply) our calamities ought not
to hinder us from this great and necessary duty of praising God. This verse may be
considered as containing an answer to the inquiry made in the preceding, and
signifying that they show forth God’s praise in the best manner who keep his
judgments, and do righteousness at all times.
COFFMA , "Verse 1
PSALM 106
THE REBELLIOUS ESS OF ISRAEL A D GOD'S MERCIES
This, the last psalm of Book IV, is the third of the psalms which McCaw classified as
"historical."[1] It is also the first of the ten psalms which Rawlinson classified as,
"The Hallelujah Psalms."[2] The others are: Psalms 111; Psalms 112; Psalms 113;
Psalms 115; Psalms 116; Psalms 117; Psalms 118; Psalms 119; and Psalms 150,
making ten in all. All of these, except Psalms 111 and Psalms 112, both begin and
end with "Hallelujah," or "Praise the Lord," as it is rendered in our version.
Psalms 111 and Psalms 112 begin with "Hallelujah," but do not end with it. This
information is received from Rawlinson,[3] but the American Standard Version
(which we are following) differs somewhat from it. As we have mentioned earlier,
such classifications are of limited value.
Psalms 106 begins with an introduction (Psalms 106:1-5), and follows with a recital
of Israel's long history of sin and rebellion against God, stressing God's constant

7. mercies and deliverances (Psalms 106:6-46) and concluding with an expression of
prayer and praise similar to the introduction.
Regarding the date and the occasion, there is no dependable information whatever.
Even the opinion of several scholars that the time of the exile in Babylon was the
occasion is uncertain; because, as McCaw noted, "Psalms 106:47 does not require
the Babylonian captivity as its setting. There could have been no occasion from
Israel's entering Canaan onward when some Israelites were not held in alien slavery
and when the nation as a whole was not acutely conscious of surrounding
paganism."[4]
In this connection, Rhodes reminds us that, "There was a dispersion of Israel as
early as the eighth century, following the fall of the orthern Israel."[5]
There is also the question of which is earlier, 1Chronicles, which has some of these
same lines, or this psalm. We do not believe that this question has been satisfactorily
resolved.
This psalm resembles Psalms 105 in that both cover an extensive period of Israel's
history; but there is a totally different emphasis. In Psalms 105, Israel's victories are
in focus; but in this psalm, it is their sins and the constant mercies and deliverance
of the Lord that are stressed.
Before viewing the text itself, there are the following lines from Maclaren which
extol the unique marvel of the psalm.
"The history of God's past is a record of continuous mercies; and mankind's record
is one of continuous sin ... Surely never but in Israel has patriotism chosen a nation's
sins for the theme of song, or in celebrating its victories has written but one name on
all of its trophies, the name of Jehovah."[6]
Miller also observed that, "It is of singular interest that Israel's sins are enumerated
in a praise hymn."[7] God's repeated "passing over" of the sins of Israel (Romans
3:25) appears to have left an impression upon racial Israel that "no matter what
they did," they would forever enjoy their status as God's chosen people.
It is also somewhat distressing to read the comments of a number of writers who
seem to believe that despite the consummate wickedness of Israel leading eventually
to their rejecting God Himself in the person of His Only Begotten Son, and their
official renunciation of God Himself as their king, in the official cry of the nation's
leaders that, "We have no king but Caesar" - that in spite of all this, racial Israel is
still "the People of God." Have such writers never heard of the "Israel of God,"
which is now the fellowship "in Christ?" See Galatians 6:16.
Psalms 106:1-5
I TRODUCTIO

8. "Praise ye Jehovah.
Oh give thanks unto Jehovah; for he is good;
For his lovingkindness endureth forever.
Who can utter the mighty acts of Jehovah,
Or show forth all his praise?
Blessed are they that keep justice,
And he that doeth righteousness at all times.
Remember me, O Jehovah, with the favor that thou bearest unto thy people;
O visit me with thy salvation,
That I may see the prosperity of thy chosen,
That I may rejoice in the gladness of thy nation,
That I may glory with thine inheritance."
"Praise ye Jehovah" (Psalms 106:1). For these words, the Hebrew text (the
Masoretic) has "Hallelujah," according to the marginal reading; and from this it
takes its place in the classification of "Hallelujah Psalms."
"Who can utter all the mighty acts of Jehovah ... or all his praise" (Psalms 106:2)?
The infinity of God's mighty deeds and also that of the praises due to God are
beyond all the abilities of men, either to declare them or to voice sufficient praises of
them.
"Blessed are they that keep justice ... and do righteousness at all times" (Psalms
106:3). These words would appear to identify the psalmist as one of the "true sons of
Abraham," an Israelite indeed, as distinguished from the majority of the wicked
nation (Luke 19:9; John 1:47). See also John 8:39-44.
"Remember me with thy favor ... with thy salvation" (Psalms 106:4). The psalmist
here injects his own prayer for God's favor and salvation, when is accomplished the
deliverance which he envisions as coming to the people as a whole (Psalms 106:5).
CO FESSIO OF ISRAEL'S SI S
Israel, at this time was suffering the penalty of God's anger for their wickedness,
whether in the distress following the fall of Samaria (722 B.C.), or that of the
Babylonian captivity centuries later, or whether from some other disaster cannot

9. now be certainly determined. However, the psalmist here undertakes a confession of
the sins of the whole nation. In this, the psalm is one of the Penitentials.
CO STABLE, "Verses 1-5
1. Introductory call to praise106:1-5
The writer, whomever he may have been, urged his audience to praise the Lord by
thanking Him for His goodness, loyal love, and powerful works. God promised to
bless those who are consistently just and righteous. Therefore the psalmist asked
God to bless him with prosperity, joy, and glory.
Verses 1-48
Psalm 106
This psalm recalls Israel"s unfaithfulness to God, whereas Psalm 105 stressed
God"s faithfulness to the nation. Even though God"s people proved unfaithful to
Him, He remained faithful to them because of His covenant promises (cf. 1
Chronicles 16:34-36; ehemiah 9; Isaiah 63:7 to Isaiah 64:12; Daniel 9; 2 Timothy
2:13).
ELLICOTT, "(1) This formula of praise in the Jewish Church occupied, as a choral
refrain, a similar position to the Gloria Patri in Christian worship. The precise date
of its first appearance cannot be ascertained. The chronicler includes it in the
compilation from different psalms, which he introduces as sung when the Ark was
brought to Zion (1 Chronicles 16:34): and represents it not only as chanted by the
procession of priests and Levites, but as bursting spontaneously from the lips of the
assembled multitudes at the dedication of Solomon’s Temple (2 Chronicles 7:3). He
mentions it also in connection with Jehoshaphat’s revival of choral music. And it is
probable that he was not guilty of any great anachronism in giving it this early
existence; for Jeremiah speaks of it as a refrain as familiar as those customary at
weddings (Jeremiah 33:11), and, indeed, foretells its revival as of a practice once
common, but long disused. But the fact that it is found in four liturgical hymns,
besides Psalms 136, where it becomes a refrain after every verse, as well as its
express mention in Ezra 3:11 as used at the dedication of the second Temple, shows
that its use became more general after the Captivity; and it was in use in the
Maccabæan period (1 Maccabees 4:24).
EBC, "THE history of God’s past is a record of continuous mercies, the history of
man’s, one of as continuous sin. The memory of the former quickened the psalmist
into his sunny song of thankfulness in the previous psalm. That of the latter moves
him to the confessions in this one. They are complements of each other, and are
connected not only as being both retrospective, but by the identity of their
beginnings and the difference of their points of view. The parts of the early history
dealt with in the one are lightly touched or altogether omitted in the other. The
keynote of Psalms 105:1-45 is, "Remember His mighty deeds," that of Psalms 106:1-
48 is, "They forgot His mighty deeds."

10. Surely never but in Israel has patriotism chosen a nation’s sins for the themes of
song, or, in celebrating its victories, written but one name, the name of Jehovah, on
its trophies. But in the Psalter we have several instances of such hymns of national
confession; and, in other books, there are the formulary at the presentation of the
first fruits {, Solomon’s prayer at the dedication of the Temple, [1 Kings 8:1-66]
ehemiah’s prayer, [ ehemiah 9:1-38] and Daniel’s. [Daniel 9:1-27]
An exilic date is implied by the prayer of Psalms 106:47, for the gathering of the
people from among the nations. The occurrence of Psalms 106:1 and Psalms 106:47-
48 in the compilation in 1 Chronicles 16:1-43 shows that this psalm, which marks
the close of the Fourth Book, was in existence prior to the date of 1 Chronicles.
o trace of strophical arrangement is discernible. But, after an introduction in some
measure like that in Psalms 105:1-45, the psalmist plunges into his theme, and draws
out the long, sad story of Israel’s faithlessness. He recounts seven instances during
the wilderness sojourn (Psalms 106:7-33), and then passes to those occurring in the
Land (Psalms 106:34-39), with which he connects the alternations of punishment
and relenting on God’s part and the obstinacy of transgression on Israel’s, even
down to the moment in which he speaks (Psalms 106:40-46). The whole closes with a
prayer for restoration to the Land (Psalms 106:47); to which is appended the
doxology (Psalms 106:48), the mark of the end of Book 4, and not a part of the
psalm. The psalmist preludes his confession and contemplation of his people’s sins
by a glad remembrance of God’s goodness and enduring lovingkindness and by a
prayer for himself. Some commentators regard these introductory verses as
incongruous with the tone of the psalm, and as mere liturgical commonplace, which
has been tacked on without mush heed to fitness. But surely the thought of God’s
unspeakable goodness most appropriately precedes the psalmist’s confession, for
nothing so melts a heart in penitence as the remembrance of God’s love, and nothing
so heightens the evil of sin as the consideration of the patient goodness which it has
long flouted. The blessing pronounced in Psalms 106:3 on those who righteousness
and keep the law is not less natural, before a psalm which sets forth in melancholy
detail the converse truth of the misery that dogs breaking the law.
BI 1-5, "Praise ye the Lord.
The true in praise, religion, and prayer
I. True. Praise and its reasons (verses 1, 2). This call to praise Jehovah is binding on all
intelligent and moral creatures, because of—
1. The goodness of His nature.
2. The permanency of His mercy.
3. The immensity of His works.
II. True religion and its blessedness (verse 3). What is true religion? Keeping to the right
at all times. “If ye love Me, keep My commandments.” The only hymn of praise
acceptable to the ear of the Infinite is a life of rectitude. Now, this is happiness (Psa_1:1).
III. True prayer and its desires. What is the grand desire of true prayer? All may be
summed up in one sentence—identification with the excellent of the earth (verses 4, 5).

11. A desire to be identified with the rich, the powerful, and the distinguished of the earth is
common, is “of the earth, earthy”; but a desire to be vitally associated with the morally
excellent of the earth is rare and of heavenly origin. May this be our grand aspiration!
(Homilist.)
2 Who can proclaim the mighty acts of the Lord
or fully declare his praise?
BAR ES, "Who can utter the mighty acts of the Lord? - Who can speak the
great things of God? Who can find language which will suitably express what he has
done, or which will “come up” in sublimity to his acts? In other words, human language
must fall immeasurably short of adequately expressing the praises of Yahweh, or
conveying the fullness of what he has done. Who has not felt this when he has
endeavored to praise God in a proper manner? Compare the notes at Psa_40:5.
Who can shew forth all his praise - Hebrew, “Cause to be heard.” That is,
Language cannot be found which would cause “it to be heard” in a suitable manner.
CLARKE, "Who can utter the mighty acts of the Lord? - His acts are all acts of
might; and particularly those in behalf of his followers.
GILL, "Who can utter the mighty acts of the Lord?.... Or powers (i); to which
answers the Greek word for the miracles of Christ, Mat_11:20, and Kimchi here restrains
them to the wonders wrought in Egypt, and at the Red sea: but they may as well be
extended to the mighty acts of God, and the effects of his power, in the creation of all
things out of nothing; in the sustaining and government of the world; in the redemption
of his people by Christ; in the conversion of sinners, and in the final perseverance of the
saints; in all which there are such displays of the power of God as cannot be uttered and
declared by mortal tongues.
Who can show forth all his praise? all those things done by him, worthy of praise,
they are so many and so great? see Psa_40:5.
JAMISO , "His acts exceed our comprehension, as His praise our powers of
expression (Rom_11:33). Their unutterable greatness is not to keep us back, but to urge

12. us the more to try to praise Him as best we can (Psa_40:5; Psa_71:15).
CALVI , "2Who shall express. This verse is susceptible of two interpretations; for
if you read it in connection with the one immediately following, the sense will be,
that all men are not alike equal to the task of praising God, because the ungodly and
the wicked do nothing else than profane his holy name with their unclean lips; as it
is said in the fiftieth psalm: “But unto the wicked God saith, What hast thou to do to
declare my statutes, or that thou shouldest take my covenant in thy mouth?” And
hence to this sentence the following clause should have been annexed, in the form of
a reply, Blessed are they that keep judgment I am of opinion, however, that the
prophet had another design, namely, that there is no man who has ever endeavored
to concentrate all his energies, both physical and mental, in the praising of God, but
will find himself inadequate for so lofty a subject, the transcendent grandeur of
which overpowers all our senses. ot that he exalts the power of God designedly to
deter us from celebrating its praises, but rather as the means of stirring us up to do
so to the utmost of our power. Is it any reason for ceasing our exertions, that with
whatever alacrity we pursue our course, we yet come far short of perfection? But
the thing which ought to inspire us with the greatest encouragement is, the
knowledge that, though ability may fail us, the praises which from the heart we
offer to God are pleasing to him; only let us beware of callousness; for it would
certainly be very absurd for those who cannot attain to a tithe of perfection, to make
that the occasion of their not reaching to the hundredth part of it.
SPURGEO , "Ver. 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.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 2. —Who can utter? etc. This verse is susceptible of two interpretations; for if
you read it in connection with the one immediately following, the sense will be, that
all men are not alike equal to the task of praising God, because the ungodly and the
wicked do nothing else than profane his holy name with their unclean lips; as it is
said in the fiftieth psalm: "But unto the wicked God saith, What hast thou to do to
declare my statutes, or that thou shouldest take my covenant in thy mouth?" And
hence to this sentence the following clause should have been annexed, in the form of
a reply, "Blessed are they that keep judgment." I am of opinion, however, that the
prophet had another design, namely, that there is no man who has ever
endeavoured to concentrate all his energies, both physical and mental, in the

13. praising of God, but will find himself inadequate for so lofty a subject, the
transcendant grandeur of which overpowers all our senses. ot that he exalts the
power of God designedly to deter us from celebrating its praises, but rather as the
means of stirring us up to do so to the utmost of our power. Is it any reason for
ceasing our exertions, that with whatever alacrity we pursue our course, we yet
come far short of perfection? But the thing which ought to inspire us with the
greatest encouragement is the knowledge that, though ability may fail us, the praises
which from the heart we offer to God are pleasing to him; only let us beware of
callousness; for it would certainly be very absurd for those who cannot attain to a
tithe of perfection, to make that the occasion of their not reaching to the hundredth
part of it. —John Calvin.
Ver. 2. —Who can utter the mighty acts of the LORD? etc. Our sight fails us when
we look upon the sun, overpowered by the splendour of his ways; and the mind's eye
suffers the like in every meditation on God, and the more attention is bestowed in
thinking of God, the more is the mental vision blinded by the very light of its own
thoughts. For what canst thou say of him, what, I repeat, canst thou adequately say
of him, who is more sublime than all loftiness, and more exalted than all height, and
deeper than all depth, and clearer than all light, and brighter than all brightness,
and more splendid than all splendour, stronger than all strength, more vigorous
than all vigour, fairer than all beauty, truer than all truth, and more puissant than
puissance, and greater than all majesty, and mightier than all might, richer than all
riches, wiser than all wisdom, gentler than all gentleness, more just than all justice,
more merciful than all mercy? —Tertullian, quoted by eale and Littledale.
Ver. 2. —Who can utter the mighty acts of the LORD? etc. This may be resolved
either into a negation or restriction. Few or none can "utter the mighty acts of the
LORD, "can "show forth all his praise"; few can do it in an acceptable manner, and
none can do it in a perfect manner. And indeed it is not unusual in Scripture for
such kind of interrogations to amount unto either a negation, or at least an
expression of the rareness and difficulty of the thing spoken of: 1 Corinthians 2:16,
Psalms 92:1, Isaiah 53:1. Without a full confession of mercies it is not possible to
make either a due valuation of them, or a just requital of them. And how impossible
a thing it is fully to recount mercies, you may see by Psalms 40:5; "Many, O Lord
my God, are thy wonderful works which thou hast done, and thy thoughts which are
toward us: they cannot be reckoned up in order unto thee: if I would declare and
speak of them, they are more than can be numbered." —Henry Jeanes, in "The
Works of Heaven upon Earth", 1649.
Ver. 2. —Mighty acts of the Lord. Or powers, to which answers the Greek word
for the miracles of Christ (Matthew 11:20-21), and Kimchi here restrains them to
the wonders wrought in Egypt and at the Red Sea; but they may as well be extended
to the mighty acts of God, and the effects of his power, in the creation of all things
out of nothing; in the sustentation and government of the world; in the redemption
of his people by Christ; in the conversion of sinners, and in the final perseverance of
the saints; in all which there are such displays of the power of God as cannot be
uttered and declared by mortal tongues. —John Gill.

14. 3 Blessed are those who act justly,
who always do what is right.
BAR ES, "Blessed are they that keep judgment - They are blessed, for their
conduet is right, and it leads to happiness. The Hebrew is, “the keepers of judgment;”
that is, they who observe the rules of justice in their conduct, or who are governed by the
principles of integrity.
And he that doeth righteousness at all times - All who yield obedience to just
law - whether a nation or an individual. The psalm is designed to illustrate this “by
contrast;” that is, by showing, in the conduct of the Hebrew people, the consequences of
“disobedience,” and thus impliedly what would have been, and what always must be, the
consequences of the opposite course. Compare Psa_15:1-5.
CLARKE, "Blessed are they that keep judgment, and he that doeth
righteousness at all times - How near do the Anglo-Saxon, the ancient Scottish
Version, and the present translation, approach to each other!
Anglo-Saxon.
“Blessed they that holdeth doom, and doth righteousness in ilkere tide.”
Anglo-Scottish.
Blisful tha that kepes dome, and duse rightwisnes in ilk tyme.
Those are truly blessed, or happy, whose hearts are devoted to God, and who live in
the habit of obedience. Those, the general tenor of whose life is not conformed to the will
of God, have no true happiness.
GILL, "Blessed are they that keep judgment,.... Or "observe" (k) it; the righteous
judgment of God on wicked men; by which he is known in his justice, holiness, truth,
and faithfulness; and by which the inhabitants of the earth observing it, learn to do
righteousness, as follows: or else it may intend the word of God, his laws, statutes, and
ordinances, after called his judgments, Psa_19:9, which should be observed and kept, as
the rule of our actions, walk, and conversation.
And he that doeth righteousness at all times; continually believes in Christ for
righteousness, and puts on that as his justifying righteousness; whereby he becomes
righteous as he is, 1Jo_3:7, and performs acts of righteousness from a principle of grace,
as a fruit of regeneration, and an evidence of it, 1Jo_2:29, that does it with right views,
aims, and ends; not to be justified and saved by it, but because God requires it; and it is
for his glory, and to testify subjection to him, and thankfulness for favours received from

15. him. And this is to be done at all times; we should never be weary of well doing, but be
always abounding in good works; and happy are those that will be found so doing, such
are "blessed" persons: not that their blessedness lies in or arises from righteousness
done by them; but this is descriptive of such that are blessed in Christ with the remission
of sins, and his justifying righteousness. And these are the proper persons to show forth
the mighty acts and praise of the Lord; they are most capable of it, and more likely to
perform it with acceptance than any other; see Psa_50:14.
HE RY, " 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.
JAMISO , "The blessing is limited to those whose principles and acts are right. How
“blessed” Israel would be now, if he had “observed God’s statutes” (Psa_105:45).
CALVI , "3Blessed are they that keep judgment I make a distinction between this
and the preceding verse, and yet so as to preserve the connection between them. For
the prophet, having declared the magnitude of God’s power to be such that no
tongue could utter all its praises, now says, that the praises of the lip merely are not
acceptable to God, but that the concurrence of the heart is indispensable, nay, that
even the whole of our deportment must be in unison with this exercise. ow, when
he first commands to keep judgment, and then to work righteousness, he gives us a
short description of genuine godliness. I have no doubt, that in the former clause he
describes the sincere affection of the heart, and that, in the latter, he refers to
external works. For we know, there is nothing but the mere shadow of
righteousness, unless a man cordially devote himself to the practice of honesty. He
requires perseverance, too, that no one may imagine that he has discharged this
duty properly, excepting he whose constant and continued aim it is to live
righteously and justly. We behold not a few who have only an empty profession;
others show some signs of virtue, but do not maintain a consistent course of conduct.
SPURGEO , "Ver. 3. Since the Lord is so good and so worthy to be praised, it must
be for our happiness to obey him.
Blessed are they that keep judgment, and he that doeth righteousness at all times.
Multiplied are the blessings which must descend upon the whole company of the
keepers of the way of justice, and especially upon that one rare man who at all times
follows that which is right. Holiness is happiness. The way of right is the way of
peace. Yet men leave this road, and prefer the paths of the destroyer. Hence the
story which follows is in sad contrast with the happiness here depicted, because the
way of Israel was not that of judgment and righteousness, but that of folly and
iniquity. The Psalmist, while contemplating the perfections of God, was impressed

16. with the feeling that the servants of such a being must be happy, and when he
looked around and saw how the tribes of old prospered when they obeyed, and
suffered when they sinned, he was still more fully assured of the truth of his
conclusion. O could we but be free of sin we should be rid of sorrow! We would not
only be just, but "keep judgment"; we would not be content with occasionally acting
rightly, but would "do justice at all times."
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 3. —Blessed are they that keep judgment, etc. That are of right principles and
upright practices; this is real and substantial praising of God. Thanks doing is the
proof of thanksgiving; and the good life of the thankful is the life of thankfulness.
Those that thank God only, and no more, are not only contumelious, but injurious. â
€”John Trapp.
Ver. 3. —Keep judgment; doeth righteousness. I doubt not that there is some
difference; viz. that he is said to keep judgment who judgeth rightly, but he to do
righteousness who acts righteously. —Augustine.
Ver. 3. —I have read of Louis, king of France, that when he had through
inadvertency granted an unjust suit, as soon as ever he had read those words of the
Psalmist, "Blessed is he that doeth righteousness at all times, "he presently
recollected himself, and upon better thoughts gave his judgment quite contrary. —
Thomas Brooks.
4 Remember me, Lord, when you show favor to
your people,
come to my aid when you save them,
BAR ES, "Remember me, O Lord, with the favor that thou bearest unto
thy people - literally, “Remember me with the favor of thy people.” This is the language
of the author of the psalm: a pious ejaculation such as will occur to the mind in
recounting what God has done for his church; what are the advantages of being his
friends; what blessings of peace, happiness, and joy are connected with true religion.
Even the wicked sometimes have this feeling when they look on the happy life, and the
peaceful death of the godly. So Balaam said, “Let me die the death of the righteous, and
let my last end be like his!” Num_23:10.
O visit me with thy salvation - Come to me with salvation; confer it upon me.
CLARKE, "Remember me - This and the following clauses are read in the plural

17. by several MSS.: Remember Us - that We may rejoice, - that We may glory, etc.: and thus
all the Versions except the Chaldee; and this is more agreeable to the context.
GILL, "Remember me, O Lord, with the favour that thou bearest unto thy
people,.... The Lord has a special and peculiar people, whom he has chosen, taken into
covenant, given to his Son, redeemed by him, who are called by grace, and brought to
glory: to these he bears a peculiar favour, loves with an everlasting love; which he has
shown in the choice of them; in the gift of his Son to them; in their regeneration, and
eternal salvation. Now nothing can be more desirable than an interest in this favour, in
which is life, spiritual and eternal; is the strength and security of believers, the source of
their comfort, and the foundation of their happiness: to be remembered with this is to
have a view of interest in it, a comfortable sensation of it, and an application of benefits
by it.
O visit me with thy salvation; a prayer, either for the coming of Christ, as God's
salvation, promised, expected, and wished for; or, however, for an application of
spiritual salvation to be wrought out by him; for a view of interest in it; to have the joys
and comforts of it now, and the full possession of it hereafter. A gracious and desirable
visit this! The ends of such requests, or of such a visit, follow:
HE RY 4-5, " 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.
JAMISO 4-5, "In view of the desert of sins to be confessed, the writer invokes God’s
covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker,
me, I, is not the Psalmist himself, but the people, the present generation (compare Psa_
106:6).
visit — (Compare Psa_8:4).

18. CALVI , "4Remember me By these words the prophet declares it to be his chief
desire, that God would extend to him that love which he bore towards the Church,
that he might thus become a participator of all the blessings which, from the very
first, he bestows upon his chosen, and which day by day he continues with them.
or does he desire this for himself alone, but in name of the Church Catholic, offers
up a prayer alike for all, that, by his example, he might stimulate the faithful to
present similar petitions.
Remember me, says he, with the good will which thou bearest towards thy people;
that is to say, grant to me the same unmerited kindness which thou art pleased to
confer upon thy people, that so I may never be cut off from thy Church, but always
be included among the number of thy children; for the phrase, good will towards
thy people, is to be understood passively of that love which God graciously bears to
his elect. It is, however, by a metonymy employed by the prophet to point out the
marks of God’s love. For from this gracious source flows that proof which he
actually and experimentally gives of his grace. But the prophet, if accounted to
belong to the number of the people of God, would consider this to be the summit of
true happiness; because, by this means, he would feel that God was reconciled to
him, (than which nothing is more desirables) and thus, too, he would experience that
he was bountiful. The term, remember, relates to the circumstance of time, as we
shall see towards the end of the psalm that it was penned when the people were in a
state so sad and calamitous, that the faithful might entertain some secret
apprehension that their God had forgotten them. To obviate this is the tendency of
the next clause, visit me with thy salvation For God is said to visit those from whom
he had apparently withdrawn himself; and their salvation is a demonstration of his
good-will towards them. In the next verse he repeats the same sentiment, that I may
see the good of thy chosen For he desires to be an associate and participator of the
blessings which are constantly realised by the elect of God. The verb to see, is very
plainly taken to denote the enjoyment of the blessings, as “to see the kingdom of
God,” (John 3:3;) and “to see good and life” (1 Peter 3:10,) denote the
corresponding blessings. Those who expound it, that I may see thee do good to the
chosen, are mistaken; because the preceding verse upon which this depends will not
bear this interpretation, and the exposition which I have given is supported by the
words which follow, that I may rejoice in the joy of thy nation, and glory with thy
heritage For it is quite obvious that the prophet is solicitous to become a sharer in
all the benefits which are the portion of the chosen, that, satisfied with God alone, he
may, under his providential care, live joyfully and happily. Whatever might be the
then mournful state of the Church, the prophet, amid all such tumult, still clings fast
by this principle, that there is nothing better than to be regarded as belonging to the
flock and people of God, who will always prove the best of fathers to his own, and
the faithful guardian of their welfare. All that he asks is, that God would deal with
him, as he is wont to deal with his Church; and declares that he could not bear the
thought of being severed or separated from the common lot of the Church. These
words, however, imply a tacit complaint that at that time God was withholding his
loving-kindness from his afflicted Church, as if he had cast her off altogether.

19. SPURGEO , "Ver. 4. 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.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 4. —O visit me. This is a beautiful figure. The prayer is not, "Give me a more
intense desire, increased energy of action, that I may please thee, that I may serve
thee, that I may go step by step up to thee, every step bringing with it is fresh sense
of meritorious claim upon thee". o such thing. It is "Visit me"; "descend down
upon me" daily from thine own lofty throne, for the fulfilment of thine own
purposes. "Visit me". —George Fisk, 1851.
Ver. 4. —O visit me with thy salvation. Hugo takes the visit of God as that of a
physician of whom healing of the eyes is sought, because it is immediately added,
"That I may see", etc. —Lorinus.
Ver. 4. —There is an ancient Jewish gloss which is noteworthy, that the petition is
for a share in the resurrection in the days of Messiah in order to see his wonderful
restoration of his suffering people. — eale and Littledale.
SIMEO , "THE CHRISTIA ’S DESIRE

20. Psalms 106:4-5. Remember me, O Lord, with the favour that thou bearest unto thy
people: O visit me with thy salvation; that I may see the good of thy chosen; that I
may rejoice in the gladness of thy nation; that I may glory with thine inheritance.!
THE Psalms, though in many parts historical, doctrinal, and preceptive, may yet be
considered as differing materially from the rest of the inspired volume, inasmuch as,
while other books of Scripture inculcate religion, these exemplify its operations on
the heart.
The words before us express the fervent desires of David’s heart; and give occasion
for observing, that,
I. The lot of God’s people is truly desirable—
God “bears a peculiar favour” towards them—
[He esteems them as “his chosen,” “his people,” “his inheritance [ ote: 1 Peter
2:9.];” and shews the same tender regard towards them as he did towards Israel of
old; guiding, protecting, and even bearing them as on eagles’ wings [ ote:
Deuteronomy 32:9-13. Isaiah 63:9.]. Hence that congratulation given them by
Moses, a congratulation applicable to them in every age and place [ ote:
Deuteronomy 33:29.].]
He gives them to enjoy the truest “good”—
[The enemies of God often possess the greatest share of this world’s goods [ ote:
Psalms 17:14; Psalms 73:7.]: but hit own people have that which is really good
[ ote: Isaiah 55:2.], and which shall endure when all sublunary things are come to
an end [ ote: Proverbs 8:18.]. He “visits them with salvation,” which comprehends
every solid good, whether for soul or body, whether for time or eternity.]
He fills them with “gladness” and holy “glorying”—
[They are not indeed always joyful, because they have much, both within and
without, which may well occasionally produce sorrow [ ote: 1 Peter 1:6.]: but they
have seasons of joy, and sometimes are enabled to rejoice with joy unspeakable
[ ote: 1 Peter 1:8.]. Even in the midst of tribulations they can often glory [ ote:
Romans 5:3.], and shew to all around them, that they have supports and
consolations which the world can neither give nor take away [ ote: Psalms 94:19.].
But what gladness and glorying will they have, when all grounds of sorrow shall be
finally removed [ ote: Isaiah 35:10; Isaiah 60:19-20.]!]
Surely such a state is the most excellent on earth: and therefore,
II. To desire a participation of it, is a laudable ambition—

21. The fervent petitions in the text were, doubtless, acceptable to God—
[Every man naturally desires his own happiness: nor is this species of self-love ever
wrong, except when it leads us to seek the end by improper means. When
“salvation” is the object of our wishes, we cannot covet it too earnestly: God himself
has taught us to pray for it, and to urge our petitions with an importunity that will
take no denial [ ote: Luke 18:1. Psalms 81:10. Isaiah 45:11.]. And the answers
which he gave to David [ ote: Psalms 34:6; Psalms 138:3.] and others in the days of
old, sufficiently evince, that he is a prayer-hearing God [ ote: Psalms 65:2.], and
that “he delighteth in the prayer of the upright [ ote: Proverbs 15:8.].”]
or can we please God more than by pleading with him after David’s example—
[There is nothing so great, but we may freely ask it at the hands of God. or is there
any thing so peculiar to the saints, but we may ask it as sinners, and be certain of
obtaining it, provided we ask in humility and faith. Salvation especially, with all its
attendant joys and blessings, he is ready to give unto all that call upon him. Let us
then beg of him to impart it to us. And let us particularly bear in mind, that we must
first be “visited with his salvation,” before we can “see the good of his chosen, and
glory with his inheritance.” It is through the knowledge of Him, as our Saviour and
Redeemer, that we are to be made partakers of all other blessings. In vain do we
hope to have fellowship with his people in their felicity, unless we first have
fellowship with him in his salvation [ ote: 1 John 1:3.].]
Address—
1. To those who are grasping after this world—
[All persons are apt to think that this world can make them happy: but David and
Solomon, who enjoyed all that the world could give them, found all to be vanity and
vexation of spirit. Let not us then follow the beaten track, but rather aspire after a
good that never cloys, an inheritance that never fades [ ote: 1 Peter 1:4.].]
2. To those who are sincerely, though faintly, pursuing the path assigned
them—
[We need not fear a disappointment on account of any unworthiness in ourselves.
Let us beg of God to “remember us,” and he will remember us. Let us seek “his
favour” in Christ Jesus, and he will be ever ready to grant it. Only let us prosecute
this end steadily, and without wavering: so shall we attain the object of our desires,
and glory with God’s inheritance” for ever and over.]
BE SO , "Psalms 106:4. Remember me, O Lord, &c. — Or, us: for he may be
considered as praying, either for himself, or for the church of God among the
Israelites, that they, with himself, might partake of the blessedness here spoken of.
With the favour that thou bearest unto thy people — With those favours and
blessings which thou dost usually and peculiarly confer upon thy people; meaning

22. chiefly the pardon of their sins, by which they had brought their present miseries
upon themselves, and a complete deliverance from those miseries, which they might
improve to God’s praise and glory, as well as to their own comfort. O visit me with
thy salvation — Thy great salvation, that of the soul. “Afford me,” as Dr. Hammond
interprets the clause, “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. That I may see — That is, enjoy, as the next clause
explains it; the good of thy chosen — The good which thou usest to bestow on thy
chosen people, or such as are Israelites indeed. That I may rejoice in the gladness of
thy nation — With such joy as thou hast formerly afforded to thy beloved nation, or
people. That I may glory with thine inheritance — That I and the congregation of
thy people may have occasion to glory in thy goodness toward us.
EBC, "In Psalms 106:4-5 the psalmist interjects a prayer for himself, the abruptness
of which strongly reminds us of similar jets of personal supplication in ehemiah.
The determination to make the "I" of the Psalter the nation perversely insists on
that personification here, in spite of the clear distinction thrice drawn in Psalms
106:5 between the psalmist and his people. The "salvation" in which he desires to
share is the deliverance from exile for which he prays in the closing verse of the
psalm. There is something very pathetic in this momentary thought of self. It
breathes wistful yearning, absolute confidence in the unrealised deliverance, lowly
humility which bases its claim with God on that of the nation. Such a prayer stands
in the closest relation to the theme of the psalm, which draws out the dark record of
national sin, in order to lead to that national repentance which, as all the history
shows, is the necessary condition of "the prosperity of Thy chosen ones." Precisely
because the hope of restoration is strong, the delineation of sin is unsparing. With
Psalms 106:6 the theme of the psalm is given forth, in language which recalls
Solomon’s and Daniel’s similar confessions. [1 Kings 8:47;, Daniel 9:5] The
accumulation of synonyms for sin witnesses at once to the gravity and manifoldness
of the offences, and to the earnestness and comprehensiveness of the
acknowledgment. The remarkable expression "We have sinned with our fathers" is
not to be weakened to mean merely that the present generation had sinned like their
ancestors, but gives expression to the profound sense of national solidarity, which
speaks in many other places of Scripture, and rests on very deep facts in the life of
nations and their individual members. The enumeration of ancestral sin begins with
the murmurings of the faint-hearted fugitives by the Red Sea. In Psalms 105:1-45
the wonders in Egypt were dilated on and the events at the Red Sea unmentioned.
Here the signs in Egypt are barely referred to and treated as past at the point where
the psalm begins, while the incidents by the Red Sea fill a large space in the song.
Clearly, the two psalms supplement each other. The reason given for Israel’s
rebellion in Psalms 106:1-48 is its forgetfulness of God’s mighty deeds (Psalms 106:7
a, b), while in Psalms 105:1-45 the remembrance of these is urgently enjoined. Thus,
again, the connection of thought in the pair of psalms is evident. Every man has
experiences enough of God’s goodness stored away in the chambers of his memory
to cure him of distrust, if he would only look at them. But they lie unnoticed, and so
fear has sway over him. o small part of the discipline needed for vigorous hope lies
in vigorous exercise of remembrance. The drying up of the Red Sea is here

23. poetically represented, with omission of Moses’ outstretched rod and the strong east
wind, as the immediate consequence of God’s omnipotent rebuke. Psalms 106:9 b is
from Isaiah 63:13, and picturesquely describes the march through that terrible
gorge of heaped-up waters as being easy and safe, as if it had been across some
wide-stretching plain, with springy turf to tread on The triumphant description of
the completeness of the enemies’ destruction in Psalms 106:11 b is Exodus 14:28,
and "they believed on His words" is in part quoted Exodus 14:31, while Miriam’s
song is referred to in Psalms 106:12 b.
BI 4-5, "Remember me, O Lord, with the favour that Thou bearest unto Thy people.
Sharing the blessings of God’s people
I. Who the lord’s people are. They are a people who, deeply sensible of their own
guiltiness and vileness, rest simply upon Jesus as their Saviour from the wrath to come.
They are a people led also by the Spirit of the Saviour they believe in; actuated by His
love; conformed to His image.
II. The favour which the Lord bears unto His people.
1. He sends His Spirit into their hearts to dwell with and abide in them—to work in
them both to will and to do what is pleasing in His eyes.
2. He gives them His Word, full of precious things—comforts, invitations, promises,
directions.
3. He makes all things work together for their good.
4. He gives them free access to Himself in prayer.
III. The prayer in the text.
I. We are here taught what to do, if we fear that we have no part nor lot in the Lord’s
favour to His people. Pray for it.
2. Imitate the fervency of the psalmist in seeking for a clear, personal interest in
these privileges. (A. Roberts, M.A.)
The poor man’s prayer
I. This is an admirable prayer for a poor humble Christian. Notice with interest the first
fear felt by this poor, trembling Christian. He is afraid that he is such a little one that
God will forget him, and so he begins with, “O remember me with the favour which Thou
bearest to Thy people.” He is a true believer, but he is a sad doubter. He is on the road to
heaven, but he is often afraid he is not, and that makes him watch every step he takes. I
almost wish some confident professors were altogether as doubtful as he is if they would
be half as cautious. Now, I am not quite sure about this good man’s name,—it may be
Littlefaith, or Feeblemind. Or is it Mr. Despondency I am thinking of? Or Miss Much-
afraid? Or Mr. Ready-to-halt? Well, it is some one of that numerous family. This poor
soul thinks, “Surely God will forget me I” No, no, dear heart, he will not forget you. It is
wonderful how God does think of little things. Mungo Park picked up a little bit Of moss
in the desert, and as he marked how beautifully it was variegated, he said, “God is here:
He is thinking of the moss, and therefore He will think of me.” Observe next, that this
poor, trembling heart seems to be in great trouble for fear the Lord should pass it by, but

24. at the same time feels that every good thing it can possibly receive must come from the
Lord, and must be brought to it by the Lord. Thou needest not say, if thou hast a broken
heart, “Lord, visit me.” Do you not know that He dwells in you, for is it not written (Isa_
66:2)? Are you not the very person? Poor sorrowing heart, let me say to thee, and say in
God’s name, if thou lovest thy Lord, all things are thine. They are thine freely to enjoy
even at this moment. The Lord denies thee no covenant blessing. Make bold to
appropriate the sacred joys, for if thou be the least child in the family, yet the heritage of
God’s children is the same for every one.
II. This is a suitable petition for a poor, penitent backslider. It is clear that this poor,
pleading backslider feels that he has forgotten his God. Have you done that? You have
been a Church-member, and you have gone sadly astray; have you quite forgotten His
commandments? You thought you loved Him. You used to pray at one time: you had
some enjoyment in reading and in hearing the Word; but now you find your pleasure
somewhere else. You have left your first love and gone after many lovers. But, oh, if the
Lord is gracious to you, you are lamenting your forgetfulness; and though you have not
remembered Him, the prayer leaps to your lips, “Lord, remember me.” Blessed be His
name, He does not so easily forget us as we forget Him. It is He that sets thee weeping,
and makes thee sorrow for thy sin. And then, I think, your next trouble will be this: you
feel that you have lost your fellowship with Christ: and you are right in so feeling, for
“How can two walk together except they be agreed?” How could Christ have fellowship
with you in the ways of folly?” Come back, my Lord, and visit me with Thy salvation.” Is
not this a prayer made on purpose for you? And, next, you observe in the text that the
poor backslider is longing to get a sight of the good things which for a long time have
been hid from him He cries, “That I may see the good of Thy chosen. He has been out
amongst the swine, but he could not fill his belly with the husks. He has been hungering
and thirsting, and now he remembers that in his Father’s house there is bread enough
and to spare. The poor backslider praying in the words of my text longs to taste once
more the joy he used to feel, and therefore he says, “That I may rejoice in the gladness of
Thy nation”; and, again, he wants to be able to speak as he once could—“that I may glory
with Thine inheritance.” Come back even now, my brother, and get another application
of the blood of sprinkling. Look again to Jesus. Ah, and I may here say, if you have not
backslidden, look again to Jesus. We have all wandered to some extent. Come, let us look
to those dear wounds anew. Looking, my heart begins to love, and then begins to leap.
Looking, I come back again to where I stood before; and now, once again, Christ is my
all, and I rejoice in Him. Have you gone through that process, backslider?
III. This is a very sweet prayer for a poor sorrowing seeker. To begin with, it is a sinner’s
prayer. The dying thief rejoiced to use the words. This is the best of prayers,—“Lord,
remember me when Thou comest into Thy kingdom.” Trembling sinner, what suited the
dying thief may well suit you. Note, again, it is the prayer of a lost one. “Visit me with
Thy salvation.” Jesus Christ has not come to seek and to save those who do not want
saving, but He has come on purpose to seek and to save that which was lost. Look to
Him, and thou shalt find that He is the Saviour thou dost require. Further, remark that
our text is the prayer of one who has a dim eye—“That I may see the good of Thy
chosen.” We have told the seeker to look to Jesus, but he complains, “I do try to look, but
I cannot see.” Beloved seeker, I do not know that you are bidden to see. You are bidden
to look; and if you could not see when you looked you would at least have obeyed the
Gospel command. The looking, the looking would bring salvation to you. But for dim
eyes Christ is the great cure. He can take away the cataract and remove the gutta serena.
Then it is a prayer for a heavy heart. “That I may rejoice in the gladness of Thy nation.”
The seeking soul moans out, “O that I had a little joy, or even a trembling hope. If it were

25. ever so small a portion of light I should be glad.” Pray for joy. The Lord waits to give it,
and if you believe in Jesus your joy shall be full. And in the last place our text, is the
prayer of a spirit that is humble and laid in the very dust, which cries to God to enable it
to glory with His inheritance, because it is stripped of all other glory, emptied of its own
boastings. Practically its plea is, “Lord, give me to boast in Thy mercy and Thy goodness,
for I have nothing else to boast of.” Now, this prayer I would most earnestly press upon
you, and I would press it upon you for these reasons. Just think for a moment.
Supposing you are living now without seeing the good of God’s chosen, without being
saved, what a wretched life it is to live! I cannot understand what men do without God: I
cannot comprehend how they live. Do you have no cares, men? “Oh,” you say, “we have
anxieties in shoals.” Well, where do you take them? Poor man without a God, how do
you keep up your spirits? What comfort is there in your life? No prayer in the morning,
no prayer at night: what days, what nights! Oh, men, I could as soon think of living
without eating, or living without breathing, as living without prayer. Wretched naked
spirits, your souls must be with no God to cover them! But if it be bad to live without
Christ—and I am sure it is,—what will it be to die without Him? (C. H. Spurgeon.)
The abounding prayer
I. The immediate requests.
1. The first solicits a specially loving Divine remembrance. He knew that general
providential mercy and visible Church privilege mould profit him but little, if he had
nothing more, if he had not over and above a personal interest in a much more
special favour, in the Lord’s covenant-favour towards His own elect; and hence it was
his earnest prayer, his constant prayer, to be remembered with this favour.
2. The second solicits a graciously saving Divine visit. Come, Lord, and by Thine own
finger, write upon my heart the assurance of Thy love. Come, Lord, and by Thine
own Spirit witness with my spirit that I am Thy adopted child. Come, Lord, and by
Thine own counsel, guide me while I live; and afterwards by Thine own hand receive
me, when I die, into everlasting habitations.
II. The ulterior requests.
1. There is the consciousness of gracious well-being. “That I may see the good of Thy
chosen.” He desired to see it as the “chosen” do, with the eye of a conscious faith, of a
spiritually illumined soul; to see it so as to be sustained, stimulated, rejoiced, and
beautified by it; to see it as made over to himself, so that it might become his own,
just as when the owner of an estate looks over it and says, “This farm, that goodly
mansion, those spacious parks, the domain all round, the whole is mine.” Such was
the sight which he desired, the only sight which is ever satisfying.
2. There is the experience of spiritual joy. “That I may rejoice in the gladness of Thy
nation.” Not see it merely, but share it too in a way answerable to its high and holy
character, singing with grace in my heart to the Lord in psalms, and hymns, and
spiritual songs.
3. There is the exultation of holy triumph. “That I may glory with Thine inheritance.”
The heirs of an earthly inheritance are but heirs apparent or heirs presumptive, and
either in one way or in another they may be disappointed of the inheritance after all.
But not so here. The Lord is their inheritance, and they are His inheritance; and
there can he no shortcoming of the mutual inheritance on either His part or theirs.

26. What is it to glory with His inheritance in the Lord? It is to exalt Him highest in our
affection and esteem; to claim Him as our own and only Lord; to confess Him before
men; to place on Him the crown of our salvation; to give all the glory of it from first
to last to Him to whom it all belongs. (E. A. Thomson.)
The blessed lot of the saints desired
I. The blessedness of the saints of God. See this from—
1. The names given them.
(1) The people of God.
(2) His chosen.
(3) His nation.
(4) His inheritance.
They are the richest treasures, it says, that God possesses; the prized and the loved of
His soul; of all things in heaven and earth the most delighted in.
2. What they may be said to possess.
(1) The good of His chosen (Pro_8:20). All the treasures of God—of
Omnipotence—are at their disposal.
(2) The gladness of His nation—a portion of the gladness of heaven, vouchsafed
to the heirs of heaven before they get there.
(3) The glory of His inheritance.
II. The prayer drawn from the psalmist by the contemplation of this blessedness.
1. Here is, first, a belief expressed both in the existence and in the happiness of God’s
people. This is generally the first step a man takes towards obtaining a part in their
blessedness. It is a great point gained when we are brought really to believe that such
a people exist on the earth as you have now been hearing of. Here is a proof that light
is breaking in upon your minds. And what a call is here, Christian brethren, on you,
for a conduct consistent with your high profession!
2. We discover in this prayer a tracing of all the blessedness of God’s people to His
special “favour” and “His salvation.” “Remember me,” the psalmist says, “with”—
what? “That ‘tender mercy’ which is ‘over all Thy works‘? that universal goodness of
Thine, which shines in the sun, which falls down in the rain ‘on the evil and on the
good‘?” No; with that “favour,” that special favour, “that Thou bearest unto Thy
people.” “O visit me,” he says again, “with Thy salvation.” And this special favour and
this salvation he asks for, observe, in order that he may obtain and rejoice in “the
good of God’s chosen”: letting us see, that all this “good” and all this “rejoicing” and
all this “glory” have their origin and spring out of God’s “favour” and God’s
“salvation.”
3. We may trace in this prayer an earnest desire of making the blessedness of God’s
saints his own. It is, you observe, a personal prayer: “Remember me, O Lord; O visit
me with Thy salvation.” This is the turning-point. Such a prayer is indeed an
indication of favour already gone forth for the soul that offers it. Such a prayer
proceeds from grace already at work in the soul. (C. Bradley, M.A.)

27. Prayer for the Lord’s favour to His people
The text contains a petition which is very expressive of the desires of the renewed soul;
and which no one in truth can really offer who is not under the influence of the Spirit of
God.
I. What are the things which the person, who sincerely uses this petition, believes.
1. That the Lord has a people, a people in this world peculiar to Himself, who in an
especial manner belong to Him, and in a way different from others, are His property,
the objects of His care, and the sheep of His pasture.
2. That the Lord has a peculiar favour to His people.
(1) Gracious and free in its origin.
(2) Active in its operation.
(3) Constant in its exercise.
(4) Unchangeable both as to its degree and duration.
It does not depend upon their feelings, neither is it the less because of their fears.
II. What is the desire which the person who sincerely users this petition, heartily feels
and expresses. “Remember me, O Lord,” etc. Believing that the Lord has a peculiar
people, and that He beareth to them a peculiar favour, he longs to be included in their
number, and to participate in their privileges. Do you feel a lively interest for your own
salvation, and do you anxiously pray for your own soul? Do you look upon true religion
as s personal transaction between yourself and God? Be then of good courage. If you
heartily desire His favour, you have already obtained it. None but those who are His
people, and possess His favour, ever thus heartily desire, and sincerely pray for these
things. (E. Cooper, M.A.)
O visit me with Thy salvation.
A visit from the Lord
I. The psalmist here prays for salvation. He says, first, that God saved the people out of
Egypt. There they were, a nation of captives and bond-slaves; and He began to work with
a high hand and an outstretched arm to bring them out of their captivity; and though
they did not understand His wonders, yet, nevertheless, He saved them. That is a
salvation in which you and I also delight,—salvation by the sprinkled blood,—salvation
by the Paschal Lamb,—salvation by the right hand of God and His stretched-out arm,—a
salvation which reveals His faithfulness, His mercy, and His power. Let us bless God if
we know experimentally what this salvation means; and if we do not, let this be the
prayer of each one of us, “O visit me with Thy salvation.” Further on in the psalm, the
writer sings of a second salvation when the people were delivered at the Red Sea. Its
waves rolled before them, and they could not tell how they were to escape from Pharaoh,
who was close behind with all the chariots and horsemen of Egypt pursuing them. So it
was when you and I, having cried to God for mercy, at last found it through Jesus Christ
our Saviour. Then we saw our sins cast into the depths of the sea, and we were ready to
dance for joy as we said, “The depths have covered them; there is not one of them left.” It

28. may be that you and I have gone further on than this. We have been saved from our
natural ruin, and saved from the power of despair wrought in us by conviction; and now
we are fighting with our uprising corruptions. Our inbred sin is like the deep that lieth
under, and perhaps, lately, the fountains of the great deep have been broken up within
us. We cannot sin without being grieved and troubled by it; it is a vexation even to hear
the report of it. Oh, that we could live without sinning at all! Well, now, if you are
struggling against it, let this be your prayer to the Most High, “O visit me with Thy
salvation.” Our text may also be used in another sense, for salvation means deliverance
from grievous affliction, just as, in this psalm, when the children of Israel were brought
into great distress by their enemies, then God came, and saved them from their foes. So,
at this time, you may be in great distress. Whether you are suffering in body, or in mind,
or in heart, God knows how to deliver you.
II. Vistation. Mark the condescension which the psalmist feels that the Lord will thus
manifest. “O visit me with Thy salvation.” Lord, I cannot be saved unless Thou wilt visit
me. Visit me not as a saved one, but “visit me with Thy salvation.” I am lost until Thou
dost come to me. O come, Lord, and visit me as a Saviour. Come and visit me as a
Physician, for I am sick. Pay me a visit of mercy, a visit of grace and tenderness. O thou
great and glorious Lord, I beseech Thee, come and visit me. By the remembrance of
Bethlehem’s manger, come and visit me. And, as the angels sang when Thou didst thus
descend to the lowliest of lowliness, so shall my heart sing yet more sweetly if Thou wilt
visit me,—even me. It will be a great condescension on Thy part, but ‘O visit me with Thy
salvation.’” And it will be compassion, too, “‘O visit me.’ I am a prisoner; yet come, Lord,
and visit me. I am lame and very weak. Lord, I have not a leg to carry me to Thy house;
so come to my house, Lord. ‘O visit me.’ My heart is heavy, and sorely burdened; my very
wishes lag, my prayers limp, my desires halt. O come and visit me. If I cannot come to
Thee, yet come Thou to me, my God.” But there is more in it even than that, there is also
communion: “O visit me with Thy salvation.” A visit from a beloved friend,—oh, what a
joy it is! Most of you must have some friends who love you so much that, when they see
you at their house, they do not want to know when you are going, but, if they could, they
would make you always stop there. Dr. Watts went to see Sir Thomas Abney, at Abney
Park, to spend a week; but that week lasted through all the rest of his life, for he never
went away from there, and he lies buried in Abney Park, and Sir Thomas is buried there
also, so that even in death the friends are not divided from one another. They never
meant to part after they once came together. That is the kind of visit we want from the
Lord, so let us breathe this prayer now, “O Lord, come and visit me; but do not merely
pay me a brief visit, but come to stay with me.”
III. Personality. “Visit me.” This petition of the psalmist shows great necessity, great
unworthiness, and great concentration of desire. If anybody says that it is selfish to pray
for yourself so much, just ask him what he would do if he were drowning? Does anybody
say that it is selfish for him to strike out and try to swim, or selfish to seize the lifebouy
that is thrown to him? If you were in a fire, and likely to be burned to death, would
anybody call you selfish because you looked out for the fire-escape, and climbed on to it
as soon as it touched your window? And when your very soul is in danger, it is a
hallowed selfishness to seek first its salvation. If your own soul be lost, what can you do
for the salvation of other people? If you perish, what benefit can you be to your fellow-
men? Therefore, keep to this personal prayer till it is answered, and when it is, then pray
for all others as earnestly as you have prayed for yourself.
IV. Notice one thing more in this text, and that is, a speciality: “O visit me with Thy
salvation,”—the kind of salvation he has been describing in this psalm, the salvation
wrought by omnipotent grace, the salvation of enduring love. The psalmist prayed, “O

29. visit me with Thy salvation,” and by that he meant real salvation, a radical change, a
thorough work of grace. God’s salvation includes a perfect cleansing in the precious
blood of Jesus, a supernatural work in renewing the heart, a resurrection work in raising
the dead, and giving a new life. This salvation is also complete salvation. It saves the
man from the love of sin. It not merely saves him from getting drunk, from lying, and
from thieving, and from uncleanness; but it saves him within as well as without. It is a
thorough renewal,—a work of grace that takes effect upon every part of his nature,
Lastly, and chiefly, God’s salvation is eternal salvation. A good old divine was once asked
whether he believed in the final perseverance of the saints. “Well,” said he, “I do not
know much about that matter, but I firmly believe in the final perseverance of God, that
where He has begun a good work He will carry it on until it is complete.” To my mind,
that truth includes the final perseverance of the saints; they persevere in the way of
salvation because God keeps them in it. (C. H. Spurgeon.)
The visit of salvation
Looked at from the standpoint of a true and sincere Christian, the one great salvation
which runs through all his experience presents to his mind three distinct aspects. He
contemplates a salvation of the past, a fact complete in itself, the starting-point of his
new experiences, the commencement of his new life. But further, he recognizes a
salvation of the present, a salvation that is going forward from day to day, a salvation
which is as needful to the development and maintenance of the new life as the salvation
of the past was to its commencement. And he looks forward to a salvation of the future,
in which the life thus received and maintained will be crowned with glory, honour, and
immortality, a salvation which shall lift him into a state in which danger is unknown,
and in which therefore salvation is required no longer; so we may say, a state in which
salvation shall be merged in glory. Let me offer a very simple illustration. We will
suppose that this country is at war with some barbarous foe, and that a soldier, in whom
our King is specially interested, has been captured by the enemy and condemned to
death. Such a man is in present danger, and requires an instant salvation. Our King
hears that he is to be executed, and he represents to the king with whom he is at war that
he is particularly anxious that this man should not die, and backs the application with
the offer of a large ransom. The terms are arranged, and the ransom is accepted. That
moment the man is saved, saved by the King’s grace. Such is the salvation of the past, to
which the believer looks back with feelings of joyous certainty and of deep and fervent
gratitude to Him who has rescued him from so great a death. But let us carry our
illustration further. We will suppose that on his return home from that scene of terribly
close danger the soldier approaches his sovereign to offer his thanks, and that he puts it
to him, “I have saved you from death; now are you willing to fight my battles for me?”
Surely, if the man has a spark of gratitude in his nature, his reply will be, “I am at your
service, my King, from this time. My body and my blood are yours, and all my faculties,
to my latest breath. Command what you will, I am ready.” “Very well,” replies his
sovereign, “you shall go to the battle-field and fight my battles once more.” But here, to
complete our figure, we must suppose a thing impossible under the conditions of
modern warfare. We will suppose that the King points to a suit of armour hanging
mayhap on the wall. “Put on that suit of armour,” he says, “and I will guarantee that as
long as you wear it you will be safe, even in the midst of the battle—safe from all danger
and death.” Watch that man go forth to the battle. Here he is surrounded by danger. You
ask the question, “Is he in danger, or is he not?” Look at him outwardly, and he is in
great and unquestionable danger. Can you not hear the whistling of the bullets as they fly

30. around him? At any moment he may fall, so you think, until you are let into the secret of
that mysterious armour; but then, when you see him wearing that armour in the midst
of every danger, you know that, since nothing can touch him or harm him as long as he
wears it, in the midst of danger he is being saved. It is clear, then, that his part in this
matter of his continuous salvation consists in the carefulness with which he sees to it
that he never omits to clothe himself in the panoply of safety. If he becomes careless and
despises his foe, or forgets that his safety is dependent upon the provision which his
King has made to ensure it, he may still fall, but the fault will be his own. Even so we are
being saved so long as we trust to and appropriate to ourselves the Divine provision for
our safety; but when we cease to walk by faith we cease to live in safety; we are no longer
being saved. Let us look at another picture. The campaign ends at last in victory; the
enemy is crushed and slain; the soldier returns in triumph to his native land. His
salvation is complete now, because he is not only rescued, not only armed with an
impervious suit, but he is saved from all possibilities of carelessness that might have
exposed him afresh to the powers of the foe. He is received into the palace, and becomes
a member of the royal household, and his perils are of the past. Even so are we to be
saved when the long conflict which has run through all human history comes to its close,
and the latest foe is crushed under our great Victor’s feet; then shall we join the great
company that no man can number in the cry—“Salvation unto our God and to the
Lamb.” (W. H. M. H. Aitken, M.A.)
That I may see the good of Thy chosen.—
The good of God’s chosen
I. God has a chosen people. That God does choose men is beyond question. Why, how,
and when He chooses them, are quite a different matter. It will be enough if we point out
that the people of Israel were chosen of God, to enjoy as a nation such a good and happy
lot as should serve to set forth in a figure the spiritual good of the spiritual Israel of the
future. Similarly, even now, God has His chosen ones, who, like the ancient Israel, are
brought into a very close relation with Himself; only that those relations with God are
spiritual, where the relations of Israel with God were national and ecclesiastical. But who
are these chosen ones, and how are they distinguished from others? If any of you to
whom I speak imagine that you are in a position to enjoy the good of God’s chosen, just
because of your membership in the outward Church and your participation in the
external ordinances of religion, this utterance alone is surely enough to undeceive you.
Called you certainly have been, but do you wear the wedding garment? Are you clothed
with that “righteousness which is of God by faith”? God dwells in hearts that are
submitted—willingly and cheerfully submitted—to Him in the obedience of faith. These
are God’s peculiar treasures in a world that disowns and rejects Him; they are His
“people of possession,” and no wonder that He should reserve for them some special
good, of which others can know nothing, until they too join this favoured company.
II. These chosen ones have a special good of their own. It consists primarily in the
possession of God. “The eternal God is thy refuge, and underneath are the everlasting
arms.” Surely in a world where foes are strong, and we are only too conscious of our
weakness, it is no small matter to enjoy the help of Omnipotence. And in a world where
trials and troubles are so numerous, it is something to have a refuge open unto us
whereunto we may always resort. Why should you condemn yourselves to perpetual
restlessness, when you have God’s own peace which passeth all understanding within
your reach? Why should you prefer the evil of God’s enemies, the cruel Nemesis which

31. they bring upon their own heads, to the good which might be yours if you were His?
Have you not had enough of weariness and restless toil? Why not listen to the voice to-
night which proclaims, “Peace, peace to those that are far off, to those that are near”?
Why not offer the prayer, “O visit me with Thy salvation, that I may see the good of Thy
chosen”? (W. H. M. H. Aitken, M. A. )
5 that I may enjoy the prosperity of your chosen
ones,
that I may share in the joy of your nation
and join your inheritance in giving praise.
BAR ES, "That I may see the good of thy chosen - Thy chosen people; or, thine
elect. That I may possess and enjoy the same favor and happiness which they do. It is
implied here that there are special favors conferred on them; or, that happiness is found
in the friendship of God which is not to be found elsewhere. It is a characteristic of true
piety to desire to make that our own. A truly religious man more desires the happiness
which results from being among the “chosen” of God than all that the world can confer.
That I may rejoice in the gladness of thy nation - The happiness found in the
nation that serves thee. True religion - the favor of God - not only confers happiness on
the “individual” who possesses it, but on the nation or people where it prevails. It is just
as much suited to produce happiness there, and is just as necessary for happiness there,
as in the case of an individual.
That I may glory with thine inheritance - That I may share the honor of thy
people. The word “inheritance” here is used to denote that which is one’s own, and is
thus applied to the people of God considered as “his.” The meaning is, that the psalmist
desired no other glory, honor, or distinction, than that which pertained to God’s people
as such. He sought not the “glory” connected with the distinctions of the world; the
display of wealth; the triumph of genius, of conquest, of arms - but the “glory” of being a
friend of God, and of partaking of that which God confers on his people.
CLARKE, "That I may see the good of thy chosen - That I may enjoy the good,
for so the word see is understood among the Hebrews. “Blessed are the pure in heart for
they shall see God,” - they shall enjoy him, possess his favor, and be made like unto him.

32. GILL, "That I may see the good of thy chosen,.... The elect, according to the
foreknowledge of God; who are chosen in Christ to holiness and happiness, through
sanctification of the Spirit, and belief of the truth unto salvation by him; the vessels of
mercy afore prepared unto glory, both of Jews and Gentiles. The "good" of those is not
any goodness of their own, for there is none in them naturally; they are by nature no
better than others, none are good, nor do good, no, not one: but the goodness of God laid
up for them, and bestowed on them; the blessings of goodness with which Christ is
preparing for them; all the good things secured for them in a well ordered covenant;
which they partake of in time, and to eternity. To "see" these is not to have a superficial,
notional, knowledge of them, as hypocrites may have; or a distant view of them, as
Balaam, and the rich man in hell; but to have an experience of them, possess them, and
enjoy them.
That I may rejoice in the gladness of thy nation; all the nations of the world are
the Lord's; but there is a chosen generation, an holy nation, that is peculiarly his; a
nation taken out of a nation, nay, taken out of all the nations that are upon earth: and
these have a joy peculiar to them, which foreigners know nothing of, and strangers
intermeddle not with; a spiritual joy in the Holy Ghost; a rejoicing in Christ Jesus, in his
person, blood, righteousness, and sacrifice, and in hope of the glory of God; and such joy
is desirable, a joy unspeakable, and full of glory.
That I may glory with thine inheritance; the same with his chosen people and
nation: for the Lord's people is his portion, and the lot of his inheritance; they are
chosen for an inheritance, given to Christ as such, with which he is well pleased,
esteeming them a goodly heritage; they are his purchased possession, his jewels and
peculiar treasure. These "glory" not in themselves, in their strength and wisdom, their
riches and righteousness; but in Christ and in his righteousness, and in what he is made
unto them. And the psalmist desires to join with them, and glory in what they did, and in
no other; and unite with them in giving glory to God and Christ, now and hereafter, for
his salvation, and all good things from him.
JAMISO , "see the good — participate in it (Psa_37:13).
thy chosen — namely, Israel, God’s elect (Isa_43:20; Isa_45:4). As God seems to
have forgotten them, they pray that He would “remember” them with the favor which
belongs to His own people, and which once they had enjoyed.
thine inheritance — (Deu_9:29; Deu_32:9).
SPURGEO , "Ver. 5. That I may see the good of thy chosen. His desire for the
divine favour was excited by the hope that he might participate in all the good
things which flow to the people of God through their election. The Father has
blessed us with all spiritual blessings in Christ Jesus, according as he has chosen us
in him, and in these precious gifts we desire to share through the saving visitation of
the Lord. o other good do we wish to see, perceive, and apprehend, but that which
is the peculiar treasure of the saints.
That I may rejoice in the gladness of thy nation. The psalmist, having sought his