TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 106:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Who can express the mighty acts of the Lord?" [Psalm 106:2]. Full of the consideration of the Divine works, while he entreats His mercy, "Who," he says, "can express the mighty acts of the Lord, or make all His praises heard?" We must supply what was said above, to make the sense complete here, thus, "Who shall make all His praises heard?" that is, who is sufficient to make all His praises heard? "Shall make" them "heard," he says; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make "all," heard? Is it that as the next words are, "Blessed are they that always keep judgment, and do righteousness in every time" [Psalm 106:3]; he perhaps meant those praises of His, which are understood as His works in His commandments? "For it is God," says the Apostle, "who works in you," [Philippians 2:13] ...since He works in these things in a manner that cannot be spoken. "Who will do all His praises heard?" that is, who, when he has heard them, does all His praises? Which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who "works in us both to will and to do of His good pleasure." [Philippians 2:13] For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, "His praises."...
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.
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Summary
Psalms 106:2 opens with two profound rhetorical questions: "Who can utter the mighty acts of the LORD? [who] can shew forth all his praise?" These questions serve as a powerful preamble to a historical psalm, immediately establishing the immeasurable greatness of God's deeds and His inherent worthiness of infinite adoration. They underscore the psalmist's sense of awe and the inherent human inability to fully grasp or articulate the totality of divine power and glory, setting a tone of humility and wonder before recounting Israel's tumultuous history with their faithful God, highlighting both His enduring faithfulness and their repeated rebellion.
Context
Literary Context
Psalm 106 is a confessional historical psalm, the final psalm in Book IV of the Psalter (Psalms 90-106), and serves as a concluding piece to the preceding Psalm 105, which recounts God's faithfulness to Israel's ancestors. While Psalm 105 focuses on God's covenant faithfulness, Psalm 106 starkly contrasts this with Israel's repeated unfaithfulness and rebellion from the Exodus through the wilderness wanderings, the conquest, the period of the judges, and ultimately to the Babylonian exile. This opening verse functions as a grand, awe-filled introduction, acknowledging the overwhelming nature of God's actions and character before delving into the specific historical narrative. It contrasts the ideal of perfect, comprehensive praise with the reality of Israel's (and humanity's) limited capacity and frequent forgetfulness, thereby setting the stage for a psalm that, despite the rhetorical questions, attempts to "utter" and "shew forth" God's praise by recounting His deeds and confessing Israel's sin.
Historical & Cultural Context
The psalm likely originates from the post-exilic period, reflecting a community grappling with their past, seeking to understand the cycles of sin, judgment, and restoration that led to their current state. The "mighty acts" (Hebrew: gevuroth) would immediately evoke the foundational narratives of Israel's identity: the miraculous Exodus from Egypt, the parting of the Red Sea, the divine provision in the wilderness, and the conquest of Canaan. These events were central to Israel's national memory and covenant theology, serving as proof of Yahweh's unique power and His covenant relationship with His people. The communal nature of the psalm suggests its use in a liturgical setting, perhaps during a time of national repentance or remembrance, where the history was recited to instruct the people, remind them of God's unwavering faithfulness despite their failures, and call them to renewed covenant obedience.
Key Themes
This verse introduces several profound themes that resonate throughout the psalm and the broader biblical narrative. First, it emphasizes Divine Incomprehensibility and Transcendence, asserting that God's greatness, His works, and His glory are so vast and profound that no human being can fully articulate them. The rhetorical questions underscore the inadequacy of human language and comprehension to encompass the totality of God's "mighty acts" and "praise," echoing sentiments found throughout Scripture, such as in Psalm 145:3, which declares, "Great is the LORD, and greatly to be praised; and his greatness is unsearchable." Second, it functions as an implicit Call to Remembrance and Persistent Praise. Despite the impossibility of fully expressing God's praise, the verse challenges believers to continually strive to declare His greatness. It compels reflection on God's past interventions and miraculous provisions, even if they can only offer a fraction of the praise He deserves, a foundational aspect of covenant life as seen in Deuteronomy 6:6-7. Finally, the phrase "mighty acts of the LORD" points to God's Active Sovereignty and Omnipotence, highlighting His supreme power and His decisive, impactful involvement in human history, demonstrating His control over creation and His covenant relationship with His people, as celebrated in Exodus 15:6.
Exposition and Analysis
Key Word Analysis
This primitive root (H4448) signifies to speak or say, often used in a poetic context. In this verse, it implies a thoughtful, deliberate, and comprehensive declaration, rather than a casual mention. The rhetorical question suggests that no one can adequately speak or declare the full extent of God's power and deeds, highlighting the vastness of His "mighty acts" that defy complete human articulation.
This feminine passive participle (H1369) refers to force (literally or figuratively), valor, victory, power, or strength. It denotes deeds of strength, powerful acts, or valiant deeds. It emphasizes God's inherent power and His display of that power through His interventions in history, particularly those demonstrating His sovereignty, deliverance, and judgment. These are not merely good deeds but miraculous, impactful demonstrations of divine strength that shape history and reveal His character.
This primitive root (H8085) means to hear intelligently, often with the implication of attention or obedience. Causatively, it means to tell, proclaim, or publish abroad. It carries the nuance of making something widely and publicly known, often with an element of praise, testimony, or instruction. The parallel with "utter" reinforces the idea of public declaration, but "shew forth" adds the dimension of broad dissemination, implying that God's praise should resonate far and wide and be heard by all.
Verse Breakdown
"Who can utter the mighty acts of the LORD?"
This rhetorical question immediately establishes the theme of God's immeasurable power and intervention. It suggests that the sheer volume, depth, and profound impact of God's historical deeds—His gevuroth—are so vast that no single individual, nor even collective humanity, can fully articulate or comprehend them. The question highlights the overwhelming nature of divine action in history, from creation to redemption, which transcends human capacity for expression, inviting a posture of awe and humility.
"[who] can shew forth all his praise?"
This parallel rhetorical question extends the thought from God's deeds to His inherent character and worthiness of adoration. If His mighty acts are inexpressible, how much more is His intrinsic being, His glory, and His infinite worth beyond full comprehension and declaration? It implies that God's praise is not merely a response to His deeds but a recognition of His infinite being, and that no amount of human praise, however fervent or comprehensive, can fully encompass the totality of His worthiness. The implied answer to both questions is "no one," underscoring divine transcendence and the eternal nature of God's glory.
Literary Devices
The primary literary device employed in Psalms 106:2 is the Rhetorical Question. The psalmist poses two questions not to elicit a direct answer, but to emphasize the impossibility of a full one, thereby powerfully magnifying the subject—the immeasurable greatness of God's "mighty acts" and His "praise." This technique compels the listener to contemplate the vastness of God, fostering a profound sense of awe and humility. Complementing this is Parallelism, specifically synonymous parallelism, where the second clause ("who can shew forth all his praise?") reiterates and intensifies the idea presented in the first ("Who can utter the mighty acts of the LORD?"). This structural repetition reinforces the central theme of God's incomprehensible greatness and the human inability to fully articulate it, adding poetic rhythm and emphasis. The verse also implicitly uses Hyperbole or an extreme understatement by suggesting that "all" of God's praise cannot be shown forth, thereby highlighting that even our most earnest and comprehensive efforts will fall short of His true, infinite glory.
Theological and Thematic Connections
Psalms 106:2 profoundly articulates the theological truth of God's transcendence and incomprehensibility. It reminds us that while God has revealed Himself through His "mighty acts" in history and through His character, His full essence and the totality of His glory remain beyond human comprehension and articulation. This does not, however, negate the call to worship; rather, it intensifies it. The verse implicitly challenges believers to continually strive to declare God's greatness and remember His faithfulness, even if their expressions are but a fraction of what He deserves. It sets a foundational principle for worship: praise is an unending endeavor, a lifelong pursuit of knowing and declaring a God whose depths are unsearchable. The psalm that follows, by recounting God's deeds and Israel's responses, becomes an act of "uttering" and "showing forth" God's praise, demonstrating that even partial praise is a vital and commanded response to His infinite goodness.
Reflection and Application
This verse invites us to cultivate a profound sense of awe and humility before the God of the universe. It encourages us to move beyond a superficial understanding of God, prompting us to acknowledge that His works and His very being are infinitely greater than our finite minds can grasp or our limited language can express. While we can never fully comprehend or articulate the entirety of His greatness, this truth should not lead to despair or silence, but to a deeper, more fervent, and continuous pursuit of praise. It challenges us to reflect on the "mighty acts" of the LORD in our own lives—His provisions, deliverances, and transformative grace—and in the grand narrative of salvation history. Our praise, though limited, is a vital and commanded response to His infinite goodness, fostering gratitude, trust, and a lifelong commitment to declaring His glory. It calls us to live in a posture of continuous worship, remembering His faithfulness and allowing the incomprehensible nature of His power and glory to inspire a deeper reverence and commitment to Him, compelling us to share His story with others.
Questions for Reflection
FAQ
Is this verse saying we shouldn't try to praise God fully?
No, quite the opposite. The rhetorical questions in Psalms 106:2 are not meant to discourage praise or suggest that our efforts are futile. Instead, they serve to emphasize the magnitude of God's greatness, His works, and His worthiness of praise. They highlight that God's acts and His inherent glory are so immense that human language and comprehension are inherently inadequate to fully capture them. The psalm itself, by recounting God's deeds and His faithfulness, is an extended act of "showing forth" His praise. Therefore, the verse encourages humility in our worship, acknowledging that we can never exhaust the subject of God's glory, while simultaneously compelling us to engage in a lifelong, ever-deepening pursuit of declaring His greatness. It calls us to praise Him continually and comprehensively, as seen in Psalm 145:2, even as we recognize the infinite nature of the One we praise.
What are "mighty acts" in the context of the Psalms?
In the context of the Psalms, and particularly Psalm 106, "mighty acts" (Hebrew: gevuroth) refer to God's powerful, decisive, and often miraculous interventions in history that demonstrate His strength, sovereignty, and faithfulness to His covenant people. These are not merely good deeds but acts of divine power that establish, protect, and redeem. For Israel, the primary "mighty acts" would immediately bring to mind the miraculous events of the Exodus from Egypt, the parting of the Red Sea, the divine provision in the wilderness (manna, water from the rock), the giving of the Law at Sinai, and the conquest of Canaan. These acts served as foundational testimonies to God's unique power and His active involvement in the lives of His people, setting Him apart from all other gods, as celebrated in passages like Exodus 15:11.
Christ-Centered Fulfillment
The rhetorical questions of Psalms 106:2 find their ultimate answer and deepest fulfillment in Jesus Christ. While no human can fully "utter the mighty acts of the LORD" or "shew forth all his praise," Christ, being the perfect image and embodiment of God, perfectly reveals God's "mighty acts" and is the ultimate object of all praise. The Incarnation itself is the greatest "mighty act" of God, where the invisible God became visible, full of grace and truth, and "we have seen his glory" (John 1:14). All of God's historical interventions, His gevuroth, culminate in the redemptive work of Christ—His life, death, resurrection, and ascension—which is the supreme demonstration of divine power and love. Through Christ, who "upholds the universe by the word of his power" (Hebrews 1:3), God has definitively spoken and acted. Furthermore, Jesus is the One through whom true praise is now made possible and perfected. By His Spirit, we are empowered to genuinely "shew forth" God's praise, not through our own limited efforts, but by participating in the eternal worship of the Son, who is himself "worthy to receive power and wealth and wisdom and strength and honor and glory and praise!" (Revelation 5:12). The New Testament declares that every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, in Christ, the "mighty acts" of God are fully revealed, and through Him, humanity's praise can finally approach the comprehensive adoration that God deserves.