Psalms 106:1

Translation
King James Version
¶ Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
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KJV (with Strong's)
Praise H1984 ye the LORD H3050. O give thanks H3034 unto the LORD H3068; for he is good H2896: for his mercy H2617 endureth for ever H5769.
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Complete Jewish Bible
Halleluyah! Give thanks to ADONAI; for he is good, for his grace continues forever.
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Berean Standard Bible
Hallelujah! Give thanks to the LORD, for He is good; His loving devotion endures forever.
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American Standard Version
Praise ye Jehovah. Oh give thanks unto Jehovah; for he is good; For his lovingkindness endureth for ever.
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World English Bible Messianic
Praise the LORD! Give thanks to the LORD, for he is good, for his loving kindness endures forever.
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Geneva Bible (1599)
Praise ye the Lord. Praise ye the Lord because he is good, for his mercie endureth for euer.
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Young's Literal Translation
Praise ye Jah, give thanks to Jehovah, For good, for to the age, is His kindness.
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See also
1 Thessalonians 5:18Psalms 105:11 Chronicles 16:34Psalms 136:1Jeremiah 33:11Psalms 118:1Psalms 105:45
In the KJVVerse 15,653 of 31,102

Study This Verse

SUMMARY

Psalms 106:1 serves as a foundational call to worship, framing a psalm that meticulously chronicles Israel's history of rebellion and divine judgment with an unwavering declaration of God's character. It commands both praise and thanksgiving, grounding these essential responses in the eternal attributes of God: His inherent goodness and His steadfast, everlasting mercy. This verse acts as a crucial theological anchor, asserting that despite pervasive human failure and covenant infidelity, God's benevolent nature and unwavering covenant faithfulness remain the ultimate and enduring reasons for all adoration and trust.

CONTEXT

  • Literary Context: Psalm 106 is the concluding psalm of Book IV within the Psalter, often paired with Psalm 105 as a "historical psalm." While Psalm 105 recounts God's unwavering faithfulness to His covenant promises and His people, Psalm 106 provides a stark counterpoint by detailing Israel's repeated acts of disobedience, rebellion, and idolatry throughout their national history, from the Exodus to the Babylonian exile. The opening verse, however, deliberately refrains from immediately launching into this narrative of human failure. Instead, it functions as a crucial prologue, an overarching theological statement that frames the entire subsequent account. By beginning with a resounding call to praise God for His goodness and enduring mercy, the psalmist establishes that even amidst the recounting of Israel's grievous sins and the divine judgments that followed, God's unchanging character of chesed (steadfast love/mercy) remains the ultimate reality and the sole source of hope. This sets a tone of worship and trust, ensuring that the reader's focus ultimately rests on God's enduring faithfulness rather than solely on human depravity. The psalm concludes with a plea for restoration, reinforcing the theme of God's mercy as the only path to redemption. This verse's identical phrasing with Psalms 107:1 and Psalms 118:1 suggests its liturgical significance as a common doxological refrain in Israelite worship.
  • Historical & Cultural Context: The opening phrase, "Praise ye the LORD," is the Hebrew Hallelujah, a powerful liturgical exclamation deeply embedded in Israelite communal worship. It signals a collective call to adoration, frequently employed in temple worship, public assemblies, and festival celebrations. The psalm itself likely reflects a period of profound national reflection on Israel's history, possibly during or after the Babylonian exile, when the people were grappling with the devastating consequences of their unfaithfulness and seeking divine restoration. In such a context of national distress and introspection, the declaration of God's enduring goodness (ṭôwb) and mercy (chêçêd) would have been profoundly significant and comforting. Chesed was a cornerstone of the Mosaic covenant, signifying God's loyal, steadfast love and unwavering commitment to His people, even when they broke their side of the agreement. This concept was not merely abstract but was demonstrated repeatedly through God's patience, forgiveness, and miraculous restoration of Israel despite their persistent rebellion. The cultural understanding of "goodness" (ṭôwb) encompassed not just moral purity but also benevolence, generosity, and the provision of all good things, reinforcing God's role as the benevolent sustainer of His creation and His covenant people. Thus, the verse served as a theological bedrock for a people who had experienced both divine judgment and miraculous preservation, reminding them that God's character was the constant amidst their tumultuous history.
  • Key Themes: This verse introduces several pivotal themes that resonate throughout Psalm 106 and the broader biblical narrative. Firstly, it establishes A Universal Call to Praise and Thanksgiving, encapsulated in the imperative "Praise ye the LORD" (Hallelujah) and "O give thanks unto the LORD." This is not merely an invitation but a divine command to acknowledge God's supremacy and express profound gratitude for His intrinsic character and mighty deeds, setting the stage for a psalm that, despite recounting human failure, ultimately directs worship towards God. Secondly, it highlights God's Inherent Goodness, declared simply as "for he is good." This attribute (ṭôwb) signifies God's fundamental moral excellence, benevolence, and righteousness, asserting that His nature is the pure source of all blessings and righteous actions. It is a bedrock truth that assures His benevolent intentions towards creation and His people, regardless of their actions, as beautifully articulated in Psalms 34:8. Thirdly and most significantly, the verse emphasizes Everlasting Mercy (Chesed), stating "for his mercy endureth for ever." This rich theological term encompasses steadfast love, covenant loyalty, and faithful compassion. It describes God's unwavering commitment to His people, extending through generations despite human failings, as vividly illustrated throughout the rest of the psalm. This enduring mercy, which is eternal and unchanging, provides the ultimate ground for hope, repentance, and the possibility of restoration, echoing throughout the Psalter, particularly in Psalms 136.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Good (Hebrew, ṭôwb', H2896): This comprehensive term signifies moral excellence, inherent righteousness, benevolence, and pleasantness. When applied to God, it speaks to His intrinsic nature as perfectly upright, kind, and the source of all that is beneficial and delightful. It implies that God's character is fundamentally benevolent and that His actions flow from this pure and righteous disposition.
  • Mercy (Hebrew, chêçêd', H2617): This is one of the most profound theological terms in the Old Testament, often translated as "lovingkindness," "steadfast love," or "covenant loyalty." It describes God's faithful, active, and enduring love that goes beyond mere pity, demonstrating His unwavering commitment to His covenant relationship, even when His people are undeserving. It is a love that is both gracious and loyal, providing redemption and restoration.
  • Forever (Hebrew, ʻôwlâm', H5769): This term means "forever," "eternally," or "for all time." When combined with chêçêd, it emphasizes the eternal, unchanging, and unfailing nature of God's steadfast love. It assures the worshiper that God's mercy is not transient or conditional on human performance, but is an everlasting attribute, providing a constant and reliable foundation for faith and hope across generations.

Verse Breakdown

  • "Praise ye the LORD.": This opening imperative, Hallelujah (from H1984 and H3050), serves as a direct and urgent summons to the entire community to engage in worship. It is a collective call to acknowledge, extol, and celebrate the greatness, power, and covenant character of Yahweh, the God of Israel. It sets a tone of adoration and reverence, establishing the proper posture of humanity before the divine.
  • "O give thanks unto the LORD;": This second imperative (from H3034 and H3068) reinforces the call to worship, specifically focusing on gratitude. It urges the people not only to praise God for who He is but also to express profound thankfulness for His actions, His benevolent dealings with them, and His faithfulness throughout their history. This thanksgiving is directed specifically to Yahweh, emphasizing His personal involvement and unwavering commitment.
  • "for he is good:": This clause provides the first foundational reason for praise and thanksgiving. God's "goodness" (H2896) is presented as an intrinsic attribute of His being. It is not contingent on human merit or circumstance but is an inherent quality of His character, signifying His moral perfection, benevolence, and the source of all that is righteous and beneficial. This declaration assures the worshiper of God's pure motives and righteous will in all His dealings.
  • "for his mercy endureth for ever.": This clause offers the second, equally crucial reason for worship, building upon the first. God's "mercy" (H2617, chêçêd) is His steadfast, covenantal love and loyalty. The phrase "endureth for ever" (H5769, ʻôwlâm) emphasizes the eternal, unchanging, and unfailing nature of this mercy. It signifies that God's faithful love is perpetual, extending through all generations and circumstances, providing an unwavering foundation of hope and forgiveness even in the face of human unfaithfulness, as the rest of the psalm will powerfully illustrate.

Literary Devices

Psalms 106:1 effectively employs several literary devices to convey its profound theological message. The most prominent is Imperative, with the repeated commands "Praise ye the LORD" and "O give thanks unto the LORD." These are not mere suggestions but direct injunctions, underscoring the mandatory and urgent nature of communal worship. The verse also utilizes Repetition through the anaphoric use of the conjunction "for" ("for he is good: for his mercy endureth for ever"). This structure emphasizes the two primary, foundational reasons for praise, creating a strong sense of logical progression and reinforcing the causal link between God's immutable character and humanity's commanded response. The entire verse functions as a Declarative Statement of theological truth, asserting immutable facts about God's nature. Furthermore, its identical phrasing with Psalms 107:1 and Psalms 118:1 gives it the quality of a Refrain, indicative of its widespread use in Israelite liturgy and its foundational importance as a doxological formula. This refrain-like quality imbues the verse with a sense of timelessness and universal applicability, making it a powerful and memorable call to worship that transcends specific historical contexts.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 106:1 lays a theological bedrock for understanding the entire biblical narrative: that God's inherent goodness and everlasting mercy are the ultimate and unchanging foundations for all creation and redemption. This verse asserts that worship is not merely an emotional response but a rational and commanded response to the immutable character of God. Even when humanity fails, as the rest of Psalm 106 vividly illustrates through Israel's history of rebellion, God's chesed remains constant, providing the only hope for repentance, forgiveness, and restoration. It teaches that our praise is anchored not in our performance or fleeting circumstances, but in the eternal nature of a God who is always good and whose love never fails. This truth empowers believers to approach God with confidence, knowing His character is always benevolent and His intentions are always redemptive, even in judgment.

REFLECTION AND APPLICATION

Psalms 106:1 calls believers to cultivate a lifestyle of consistent gratitude and worship, recognizing God's unchanging character amidst life's challenges and even our own personal failures. It reminds us that even when we stumble, fall short, or face difficult circumstances, God's goodness and mercy remain constant, providing a steadfast foundation for hope, repentance, and restoration. This verse encourages us to ground our faith not in our fluctuating emotions or imperfect performance, but in the eternal, unshakeable nature of God Himself. It invites us to consciously shift our focus from our struggles, our sins, or the world's instability to the overwhelming reality of His benevolent presence and unwavering love. In a world marked by uncertainty and change, this ancient declaration offers a profound anchor for the soul, urging us to find our ultimate security, peace, and joy in the God "whose mercy endureth for ever."

Questions for Reflection

  • How does understanding God's inherent goodness and everlasting mercy change your perspective on personal failures or difficult circumstances?
  • In what practical ways can you cultivate a more consistent lifestyle of praise and thanksgiving, even when you don't "feel" like it?
  • How does the truth of God's enduring mercy encourage you to extend mercy and forgiveness to others in your life?

FAQ

Why does Psalm 106 begin with praise when it recounts Israel's failures and God's judgments?

Answer: Psalm 106:1 serves as a crucial theological frame for the entire psalm. While the psalm meticulously details Israel's repeated acts of rebellion and God's righteous judgments, the opening verse ensures that the overarching narrative is understood through the lens of God's unchanging character. By beginning with "Praise ye the LORD... for he is good: for his mercy endureth for ever," the psalmist establishes that even in the face of human sin and divine discipline, God's fundamental goodness and steadfast love (chesed) remain the ultimate reality. This framing prevents the psalm from becoming a mere lament over Israel's failures; instead, it becomes a powerful testament to God's enduring faithfulness, which consistently offers hope for repentance and restoration despite His people's unfaithfulness. It reminds the reader that God's mercy is the constant that undergirds His covenant, providing an unwavering reason for hope and worship even when human beings fail, as seen in the repeated refrain of Psalms 136.

CHRIST-CENTERED FULFILLMENT

Psalms 106:1, with its declaration of God's inherent goodness and everlasting mercy, finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament reveals God's chesed through His covenant faithfulness to Israel despite their sin, Jesus embodies and perfectly demonstrates this divine attribute. He is the very "goodness" of God made manifest, for as Jesus Himself declared, "no one is good but God alone" (Mark 10:18). In Christ, God's mercy is not merely a concept but a Person, as He is the "Lamb of God who takes away the sin of the world!" (John 1:29). The cross is the supreme demonstration of God's enduring mercy, where His steadfast love was poured out for humanity even "while we were still sinners" (Romans 5:8). Through Christ's atoning sacrifice and glorious resurrection, God's mercy "endureth for ever" in a new covenant, offering eternal forgiveness, reconciliation, and new life to all who believe (Hebrews 8:12). Thus, the ancient call to "Praise ye the LORD" and "O give thanks unto the LORD" becomes a Christ-centered Hallelujah, celebrating the God whose goodness and mercy are eternally secured and perfectly revealed in His Son, our Lord Jesus Christ, who is full of "grace and truth" (John 1:17).

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Commentary on Psalms 106 verses 1–5

We are here taught,

I. To bless God (Psa 106:1, Psa 106:2): Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can.

II. To bless the people of God, to call and account them happy (Psa 106:3): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound - They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end.

III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, Psa 106:4, Psa 106:5. 1. He has an eye to the lovingkindness of God, as the fountain of all happiness: "Remember me, O Lord! to give me that mercy and grace which I stand in need of, with the favour which thou bearest to thy people." As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy. 2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness: O visit me with thy salvation. "Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee." Let that salvation be my portion for ever, and the pledges of it my present comfort. 3. He has an eye to the blessedness of the righteous, as that which includes all good (Psa 106:5): "That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be." God's people are here called his chosen, his nation, his inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 106
But I find these two Psalms, the CVth and CVIth so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; [1 Corinthians 10:5] but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore begins like the former; "Confess ye unto the Lord." But in that Psalm these words follow: "And call upon His Name:" whereas here, it is as follows, "For He is gracious, and His mercy endures for ever" [Psalm 106:1]. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, "We have sinned with our fathers, we have done amiss, and dealt wickedly;" but in the words, "For He is gracious, and His mercy endures for ever," there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore does contain His praise, whether in words, when it calls Him gracious and merciful, or in the feeling only, when he believes this....If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, "for ever:" but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, "to the end of the world," in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery.. ..
Augustine of HippoAD 430
SERMON 16A.5
[Jesus] was granting pardon; but while he was granting it he raised his face to her and said, "Has no one stoned you?" And she did not say, "Why? What have I done, Lord? I am not guilty, am I?" She did not say that; what she said was, "No one, Lord." She accused herself. They had been unable to prove it against her and had withdrawn. But she confessed, because her Lord was aware of her guilt but was nonetheless seeking her faith and her confession. "Has no one stoned you?" "No one, Lord." "No one"—that is confession of sins; and "Lord"—that is pardon of the punishment that she deserved. "No one, Lord. I acknowledge both things. I know who you are, I know who I am. It is to you I am confessing. You see, I have heard the words, "Confess to the Lord, for he is good." I know my confession, I know your mercy.
Caesarius of ArlesAD 542
SERMON 6:8
I implore, you, dearly beloved, always to call to mind and remember what we have mentioned for the salvation of your soul. Do not accept it only in passing; our sermon ought to fasten its roots in your heart, so that on judgment day it may happily bear the fruits of eternal life. If a person can retain all that we say, he should thank God and always teach others what he remembers. If he cannot remember the whole, let him remember a part of it. If one cannot retain the whole, then let each one remember three or four thoughts. If one then tells another what he heard, by informing each other you can not only remember it all but even with Christ’s help fulfill it in deed. One may say to another, “I heard my bishop talking about chastity.” Another may say, “I remember that he preached on almsgiving.” Still another says, “There has remained in my mind what he said about cultivating our soul like we till our land.” Another may report, “I recall that my bishop said that a person who knows letters should be eager to read sacred Scripture, and one who does not should look for someone and ask him to read God’s precepts to him so that with God’s help he may fulfill what was read.” Again, another may say, “I heard my bishop say that just as merchants who are illiterate hire learned mercenaries so that they may acquire wealth, so Christians should seek, ask and, if necessary, pay for someone to read the sacred Scriptures to them; that just as a trader gets money by having someone else read, so Christians should obtain eternal life in this way.” If you do this and admonish each other, you can both live devoutly in this world and afterwards attain to the bliss of eternal life. If you immediately forget all that you heard from the bishop as soon as you leave church, you have come to church without profit and return to your home empty and without fruit. Far be this from you, brothers; may there rather be fulfilled in you what is written: “Blessed are they who keep judgment and do justice at all times.” Moreover, “The mercy of the Lord is from eternity and to eternity on them that fear him, and his justice to children’s children to such as keep his covenant and are mindful of his commandments, to do them.” May the Lord in his goodness bring you to this mercy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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