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Commentary on Psalms 106 verses 6–12
Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.
I. God's afflicted people here own themselves guilty before God (Psa 106:6): "We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord," Num 32:14; Mat 23:32. And see how they lay a load upon themselves, as becomes penitents: "We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity, Lam 5:7.
II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,
1.The strange stupidity of Israel in the midst of the favours God bestowed upon them (Psa 106:7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.
2.Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exo 14:11, Exo 14:12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.
3.The great salvation God wrought for them notwithstanding their provocations, Psa 106:8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled, Psa 104:7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa 63:12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (Psa 106:10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (Psa 106:11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exo 14:30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (Psa 106:8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Num 14:17, Num 14:19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.
4.The good impression this made upon them for the present (Psa 106:12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses, Exo 14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exo 15:1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine, Isa 29:24.
"And He saved them from the hating ones" [Psalm 106:10]. Some translators, in order to avoid an expression unusual in Latin, have rendered the word, by a circumlocution, "And He saved them from the hand of those that hated them, and redeemed them from the hand of the enemy." What price was given in this redemption? Is it a prophecy, since this deed was a figure of Baptism, wherein we are redeemed from the hand of the devil at a great price, which price is the Blood of Christ? Whence this is more consistently figured forth, not by any sea indiscriminately, but by the Red Sea; since blood has a red colour.
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SUMMARY
Psalms 106:10 stands as a profound declaration of God's mighty acts of deliverance and redemption on behalf of His covenant people, Israel. It succinctly encapsulates the divine rescue from the oppressive power of their enemies, specifically recalling the pivotal Exodus event where the Lord, through His sovereign power and unwavering commitment, both saved and redeemed Israel from the bondage of Pharaoh and the Egyptian army. This verse highlights God's intrinsic character as a faithful Deliverer and a kinsman-redeemer, demonstrating His triumph over all forces that oppose His chosen ones.
CONTEXT
Literary Context: Psalm 106 is a historical psalm, part of the fourth book of the Psalter (Psalms 90-106), and serves as a national confession of sin and a recounting of Israel's tumultuous history with God. It contrasts God's enduring mercy and steadfast love (hebrew: hesed) with Israel's persistent rebellion and unfaithfulness from the Exodus to the Babylonian exile. Verse 10 is situated within the psalm's opening section (verses 7-12), which immediately follows an introductory call to praise. This initial section vividly contrasts Israel's quick forgetfulness of God's wonders with His powerful acts of salvation, particularly at the Red Sea. The verse thus functions as a foundational reminder of God's power and faithfulness, setting the stage for the subsequent catalogue of Israel's transgressions and God's persistent, yet often provoked, grace. The psalm's structure, moving from initial praise and historical review to confession and a plea for restoration, underscores the ongoing tension between human sin and divine covenant faithfulness, with God's initial deliverance serving as the benchmark against which Israel's later failures are measured.
Historical & Cultural Context: The verse directly references the Exodus from Egypt, the seminal event in Israelite history that forged their identity as God's chosen people. For centuries, the descendants of Jacob had suffered under the brutal yoke of Egyptian slavery, subjected to harsh labor and systematic oppression, including infanticide. The "hand of him that hated [them]" and "the hand of the enemy" clearly denote Pharaoh and the formidable Egyptian empire, who held Israel in cruel bondage. The concept of "redemption" (Hebrew: ga'al) was deeply rooted in ancient Israelite culture, referring to the act of a kinsman-redeemer (go'el) who would intervene to free a relative from slavery, debt, or danger, often by paying a price or exercising power. In this context, God acts as Israel's divine Kinsman-Redeemer, demonstrating His unique relationship with them as His "firstborn son" (Exodus 4:22). The miraculous crossing of the Red Sea, where the Egyptian army was decisively defeated, was not merely a military victory but a profound theological statement of God's sovereignty over creation and His unparalleled power to deliver His people from seemingly insurmountable odds, as vividly recounted in Exodus 14.
Key Themes: Psalms 106:10 powerfully contributes to several overarching themes central to the psalm and the broader biblical narrative. Firstly, it underscores Divine Deliverance, portraying God as the active, sovereign agent of salvation. He is not a passive observer but one who intervenes directly and powerfully to rescue His people from oppression. This theme is central to the entire Exodus narrative, where God's mighty "arm" and "hand" are repeatedly emphasized as the instruments of Israel's liberation (e.g., Exodus 6:6). Secondly, the verse highlights Covenant Faithfulness, demonstrating God's unwavering commitment to His promises despite Israel's unworthiness and their initial lack of faith, as seen in Psalms 106:7. His act of salvation was not earned but was an expression of His grace and covenant love. This faithfulness is a recurring motif throughout the historical psalms, contrasting sharply with Israel's persistent unfaithfulness. Thirdly, the theme of Redemption from Bondage is prominent, with God acting as Israel's kinsman-redeemer, setting them free from slavery and death. This historical redemption serves as a powerful prototype for future acts of divine liberation, both physical and spiritual, foreshadowing the ultimate redemption to come through Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Saved (Hebrew, yâshaʻ', H3467): This primitive root signifies properly "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor." It encompasses a broad range of protective and liberating actions, implying not just physical preservation but also a restoration to a state of well-being and security. In the context of Psalms 106:10, it speaks to God's active, powerful intervention to extricate Israel from the imminent threat and long-term suffering imposed by the Egyptians. It emphasizes God's omnipotent power and unwavering willingness to act on behalf of His people against overwhelming odds.
Hand (Hebrew, yâd', H3027): This primitive word, referring to the open hand (in distinction from kaph, the closed one), is used in a vast variety of applications, both literally and figuratively. Here, it is used figuratively as a metonymy for power, authority, control, and dominion. When the text speaks of being saved "from the hand" of the enemy, it signifies deliverance from the complete and oppressive control, jurisdiction, and might of that adversary. It vividly portrays the total subjugation from which God's superior power definitively liberated Israel.
Redeemed (Hebrew, gâʼal', H1350): This term carries profound theological weight, particularly in the Old Testament. It refers to the act of buying back, reclaiming, or liberating someone or something from a state of bondage, debt, or danger, specifically according to the Oriental law of kinship. It implies a strong, personal intervention, often involving a cost or a mighty demonstration of power by the "next of kin" (go'el). Here, God acts as Israel's divine Kinsman-Redeemer, asserting His claim over them and forcefully setting them free from the slavery of Egypt, underscoring His intimate relationship and proprietary rights over His chosen people. This act of redemption was not merely a rescue but a reclaiming of what rightfully belonged to Him.
Verse Breakdown
"And he saved them from the hand of him that hated [them],": This initial clause immediately establishes God ("he") as the primary and sole agent of salvation. The object of His salvation is "them," referring to the Israelites. The phrase "from the hand of him that hated [them]" identifies the source of their oppression and the nature of their adversary. "Him that hated [them]" is a direct and poignant reference to Pharaoh and the Egyptians, whose animosity towards Israel is well-documented in the Exodus narrative. The "hand" here is a powerful metonymy for the full power, authority, and oppressive control of the enemy, signifying the brutal grip from which Israel was delivered. This highlights the complete and comprehensive nature of God's rescue, freeing them from the very source of their suffering and dominion.
"and redeemed them from the hand of the enemy.": This second clause functions as a powerful example of synonymous parallelism, reinforcing and expanding upon the concept of divine deliverance presented in the first. The verb "redeemed" (gâʼal) adds a deeper theological dimension, emphasizing God's role as a kinsman-redeemer who reclaims His people from bondage through a decisive act. "The hand of the enemy" is another parallel phrase, further identifying the source of oppression and reiterating the comprehensive nature of God's liberation. The repetition of "hand" underscores the total control and power that the enemy wielded, from which God's superior power definitively freed Israel. This clause emphasizes the intentionality and the deep, covenantal bond behind God's act, portraying it not merely as a rescue but as a reclaiming of what rightfully belongs to Him and an assertion of His proprietary rights over His chosen people.
Literary Devices
Psalms 106:10 masterfully employs several potent literary devices to convey its message of divine deliverance and redemption. Most prominently, Parallelism is evident in the two clauses: "And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy." This is a clear example of synonymous parallelism, where the second line reiterates and amplifies the meaning of the first, using different but closely related terms ("saved" and "redeemed"; "him that hated [them]" and "the enemy"). This repetition serves to emphasize the completeness, certainty, and multifaceted nature of God's deliverance, reinforcing the central message. Furthermore, the recurring phrase "the hand of him that hated [them]" and "the hand of the enemy" employs Metonymy (or Synecdoche), where "hand" represents the full power, authority, and oppressive control of the adversary. This device vividly portrays the comprehensive nature of the bondage from which God delivered Israel, making the enemy's dominion tangible and God's triumph over it all the more impactful. The psalm also implicitly uses Anthropomorphism by attributing human-like actions (saving, redeeming) to God, making His divine intervention more relatable and impactful for the human audience, emphasizing His active engagement in human history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 106:10 is a profound theological statement on the character of God as the ultimate Deliverer and Redeemer. It asserts His sovereign power over all earthly forces and His unwavering faithfulness to His covenant promises. The historical act of saving Israel from Egypt serves as a foundational paradigm for God's ongoing commitment to His people, demonstrating that His grace precedes and outweighs human unfaithfulness. This verse teaches that God's intervention is not merely a response to human need but an expression of His inherent nature as one who acts decisively to liberate those under oppression, establishing a pattern of divine rescue that extends throughout biblical history. It reminds us that salvation is always initiated by God, a testament to His unmerited favor and His steadfast love for His chosen ones, even when they prove to be rebellious.
REFLECTION AND APPLICATION
Psalms 106:10 offers timeless comfort and a powerful reminder of God's enduring character. Just as He acted decisively to save and redeem ancient Israel from the formidable hand of their enemies, so too does He remain our faithful Deliverer in every age. This verse encourages us to look beyond our immediate circumstances and the apparent strength of our adversaries, whether they be spiritual forces, personal struggles, systemic injustices, or the weight of our own past failures. It calls us to place our trust in the God who has a proven track record of mighty acts of salvation. When we feel overwhelmed, trapped, or oppressed by circumstances that seem insurmountable, this verse serves as an anchor for the soul, reminding us that our God is not only capable but deeply committed to freeing us. It invites us to recall His past faithfulness as a guarantee of His future help, fostering a spirit of hope, resilience, and unwavering trust in the face of adversity. Our redemption is not a matter of our strength, but of His.
Questions for Reflection
FAQ
What is the significance of the phrase "hand of him that hated [them]"?
Answer: The phrase "hand of him that hated [them]" is a powerful expression that uses "hand" as a metonymy for power, authority, and oppressive control. It refers specifically to Pharaoh and the Egyptian empire, who held the Israelites in brutal slavery. The "hand" signifies the full extent of their dominion and the harshness of their rule, encompassing their legislative, executive, and military power. Therefore, God saving and redeeming Israel "from the hand" of this enemy means He completely broke their power and liberated His people from their absolute control. It emphasizes the totality of God's victory over a formidable adversary, demonstrating His supreme authority over all earthly powers.
How does this verse relate to God's covenant with Israel?
Answer: This verse is deeply rooted in God's covenant relationship with Israel. God's act of saving and redeeming them from Egypt was not arbitrary; it was a direct fulfillment of the promises He made to Abraham, Isaac, and Jacob to make them a great nation, multiply their descendants, and bring them into a land of their own (e.g., Genesis 15:13-14). By delivering Israel from slavery, God demonstrated His unwavering faithfulness to His covenant, even when Israel was enslaved and seemingly forgotten. This foundational act established Israel's identity as God's chosen people, whom He had bought back and claimed as His own, setting the stage for the Mosaic Covenant at Sinai and all subsequent interactions between God and His people, underscoring His enduring commitment to His word.
CHRIST-CENTERED FULFILLMENT
While Psalms 106:10 recounts a historical deliverance, its profound themes of salvation and redemption find their ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Exodus, where God delivered Israel from physical slavery and the power of Pharaoh, serves as a powerful type and shadow of the greater spiritual redemption accomplished through Christ. Just as God "saved them from the hand of him that hated [them]," Jesus, the true Lamb of God (John 1:29), delivers humanity from the "hand" of a far more formidable enemy: sin, death, and the power of the devil (Hebrews 2:14-15). Through His sacrificial death on the cross and triumphant resurrection, Christ paid the ultimate price to "redeem" us, not with perishable things like silver or gold, but with His precious blood, from the futile ways inherited from our ancestors (1 Peter 1:18-19). This act of redemption translates us from the domain of darkness into the kingdom of His beloved Son (Colossians 1:13-14), offering not just freedom from physical bondage but eternal liberation from the spiritual slavery of sin and the promise of new life in Him, making Him the ultimate Kinsman-Redeemer for all who believe.