(Vol. 8)ã - ??????

?The Treasury of David (Vol. 8)?(C.H. Spurgeon) TABLE OF CONTENTS
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| |Psalm 106 |Psalm 107 |Psalm 108 |Psalm 109 |
|Psalm 110 |Psalm 111 |Psalm 112 |Psalm 113 |Psalm 114 |
|Psalm 115 |Psalm 116 |Psalm 117 |Psalm 118 | |
Psalm 119 (Verse 1 to Verse 24)
Psalm 106 Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
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GENERAL REMARKS. This Psalm begins and ends with Hallelujah-"Praise ye the
Lord." The space between these two descriptions of praise is filled up with
the mournful details of Israel's sin, and the extraordinary patience of
God; and truly we do well to bless the Lord both at the beginning and the
end of our meditations when sin and grace are the themes. This sacred song
is occupied with the historical part of the Old Testament, and is one of
many which are thus composed: surely this should be a sufficient rebuke to
those who speak slightingly of the historical Scriptures; it in becomes a
child of God to think lightly of that which the Holy Spirit so frequently
uses for our instruction. What other Scriptures had David beside those very
histories which are so depreciated, and yet he esteemed them beyond his
necessary food, and made them his songs in the house of his pilgrimage?
Israel's history is here written with the view of showing human sin, even
as the preceding psalm was composed to magnify divine goodness. It is, in
fact, a national confession, and includes an acknowledgment of the
transgressions of Israel in Egypt, in the wilderness, and in Canaan, with
devout petitions for forgiveness such as rendered the Psalm suitable for
use in all succeeding generations, and especially in times of national
captivity. It was probably written by David,-at any rate its first and last
two verses are to be found in that sacred song which David delivered to
Asaph when he brought up the ark of the Lord (1Ch 16:34,35,36). While we
are studying this holy Psalm, let us all along see ourselves in the Lord's
ancient people, and bemoan our own provocations of the Most High, at the
same time admiring his infinite patience, and adoring him because of it.
May the Holy Spirit sanctify it to the promotion of humility and gratitude. DIVISION. Praise and prayer are blended in the introduction (Ps 106:1-5).
Then comes the story of the nation's sins, which continues till the closing
prayer and praise of the last two verses. While making confession the
Psalmist acknowledges the sins committed in Egypt and at the Red Sea (Ps
106:6-12), the lusting in the wilderness (Ps 106:13-15), the envying of
Moses and Aaron (Ps 106:16-18), the worship of the golden calf (Ps 106:19-
23) the despising of the promised land (Ps 106:24-27), the iniquity of Baal
Peor (Ps 106:28-30), and the waters of Meribah (Ps 106:28-33). Then he owns
the failure of Israel when settled in Canaan, and mentions their consequent
chastisement (Ps 106:34-44), together with the quick compassion which came
to their relief when they were brought low (Ps 106:44-46). The closing
prayer and doxology fill up the remaining verses.
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EXPOSITION
Verse 1. Praise ye the Lord. Hallelujah. Praise ye Jah. This song is for
the assembled people, and they are all exhorted to join in praise to
Jehovah. It is not meet for a few to praise and the rest to be silent; but
all should join. If David were present in churches where quartets and
choirs carry on all the singing, he would turn to the congregation and say,
"Praise ye the Lord." Our meditation dwells upon human sin; but on all
occasions and in all occupations it is seasonable and profitable to praise
the Lord. O give thanks unto the Lord; for he is good. To us needy
creatures the goodness of God is the first attribute which excites praise,
and that praise takes the form of gratitude. We praise the Lord truly when
we give him thanks for what we have received from his goodness. Let us
never be slow to return unto the Lord our praise; to thank him is the least
we can do-let us not neglect it. For his mercy endureth for ever. Goodness
towards sinners assumes the form of mercy, mercy should therefore be a
leading note in our song. Since man ceases not to be sinful, it is a great
blessing that Jehovah ceases not to be merciful. From age to age the Lord
deals graciously with his church, and to every individual in it he is
constant and faithful in his grace, even for evermore. In a short space we
have here two arguments for praise, "for he is good: for his mercy endureth
for ever, "and these two arguments are themselves praises. The very best
language of adoration is that which adoringly in the plainest words sets
forth the simple truth with regard to our great Lord. No rhetorical
flourishes or poetical hyperboles are needed, the bare facts are sublime
poetry, and the narration of them with reverence is the essence of
adoration. This first verse is the text of all that which follows; we are
now to see how from generation to generation the mercy of God endured to
his chosen people.
Verse 2. Who can utter the mighty acts of the LORD? What tongue of men or
angels can duly describe the great displays of divine power? They are
unutterable. Even those who saw them could not fully tell them. Who can
shew forth all his praise? To declare his works is the same thing as to
praise him, for his own doings are his best commendation. We cannot say one
tenth so much for him as his own character and acts have already done?
Those who praise the Lord have an infinite subject, a subject which will
not be exhausted throughout eternity by the most enlarged intellects, nay,
nor by the whole multitude of the redeemed, though no man can number them.
The questions of this verse never can be answered; their challenge can
never be accepted, except in that humble measure which can be reached by a
holy life and a grateful heart.
Verse 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 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."
Verse 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.
Verse 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
th