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 106:34–48. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.
1.They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,
(1.)The steps of their apostasy.
[1.]They spared the nations which God had doomed to destruction (Psa 106:34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he.
[2.]When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works, Psa 106:35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it.
[3.]When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (Psa 106:36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves.
[4.]When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (Psa 106:37, Psa 106:38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind, Rom 1:28.
(2.)Their sin was, in part, their own punishment; for by it,
[1.]They wronged their country: The land was polluted with blood, Psa 106:38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour.
[2.]They wronged their consciences (Psa 106:39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.
2.God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God.
(1.)He fell out with them for it, Psa 106:40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door.
(2.)Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (Psa 106:41, Psa 106:42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries, Ch2 12:8.
(3.)When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psa 106:43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God.
(4.)At length they cried unto God, and God returned in favour to them, Psa 106:44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them,
[1.]As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exo 3:7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way.
[2.]As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise.
[3.]As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia - A God at peace with us makes every thing at peace.
II.The psalm concludes with prayer and praise.
1.Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Psa 126:1, Psa 126:4); so here (Psa 106:47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Rut 1:1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land.
2.Praise for the beginning and progress of it (Psa 106:48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Deliver us, O Lord our God, and gather us from among the nations (other copies read, "from the heathen"); that we may give thanks unto Your holy Name, and make our boast of Your praise [Psalm 106:47]. Then he has briefly added this very praise, "Blessed be the Lord God of Israel from everlasting, and world without end" [Psalm 106:48]: by which we understand from everlasting to everlasting; because He shall be praised without end by those of whom it is said, "Blessed are they that dwell in Your house: they will be always praising You." This is the perfection of the Body of Christ on the third day, when the devils had been cast out, and cures perfected, even unto the immortality of the body itself, the everlasting reign of those who perfectly praise Him, because they perfectly love Him; and perfectly love Him, because they behold Him face to face. For then shall be completed the prayer at the commencement of this Psalm: "Remember us, O Lord, according to the favour that You bear unto Your people," etc. For from the Gentiles He does not gather only the lost sheep of the house of Israel, [Matthew 15:24] but also those which do not belong to that fold; so that there is one flock, as is said, and one Shepherd. But when the Jews suppose that that prophecy belongs to their visible kingdom, because they know not how to rejoice in the hope of good things unseen, they are about to rush into the snares of him, of whom the Lord says, "I have come in My Father's Name, and you receive Me not: if another shall come in his own name, him you will receive." [John 5:24] Of whom the Apostle Paul says: "that Man of Sin shall be revealed, the son of perdition," etc. And a little after he says, "Then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming," etc. [2 Thessalonians 2:3-11] ...Through that Apostate, through him who exalts himself above all that is called God, or that is worshipped, it seems to me, that the carnal people of Israel will suppose that prophecy to be fulfilled, where it is said, "Deliver us, O Lord, and gather us from among the heathen;" that under His guidance, before the eyes of their visible enemies, who had visibly taken them captive, they are to have visible glory. Thus they will believe a lie, because they have not received the love of truth, that they might love not carnal, but spiritual blessings....For Christ had other sheep that were not of this fold: [John 10:16] but the devil and his angels had taken captive all those sheep, both among the Israelites and the Gentiles. The power, therefore, of the devil having been cast out of them, in the sight of the evil spirits who had taken them captive, their cry in this prophecy is, that they may be saved and perfected for evermore: "Deliver us, O Lord our God, and gather us from among the heathen." Not, as the Jews imagine it, fulfilled through Antichrist, but through our Lord Christ coming in the name of His Father, "Day from day, His salvation;" of whom it is here said, "O visit us in Your salvation! And let all the people say," the predestined people of the circumcision and of the uncircumcision, a holy race, an adopted people, "So be it! So be it!"
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Summary
Psalms 106:48 serves as a majestic doxology, marking the triumphant conclusion of Book Four of the Psalter. This verse is a profound declaration of the LORD God of Israel's eternal nature and boundless sovereignty, calling for universal and perpetual praise. It encapsulates the enduring faithfulness of God despite humanity's repeated failings, culminating in a powerful affirmation of His worthiness to receive glory from all people, for all time.
Context
Literary Context
Psalms 106:48 functions as the formal liturgical conclusion to Book Four of the Psalter (Psalms 90-106). This verse is a classic doxology, a formal expression of praise to God, which serves to punctuate and conclude a major section of the Psalms, much like similar declarations found at the end of other books (e.g., Psalms 41:13 and Psalms 72:19). Psalm 106 itself is a historical psalm, recounting Israel's tumultuous journey from the Exodus through their repeated rebellions in the wilderness and the land, highlighting their unfaithfulness and God's persistent mercy and covenant faithfulness. The psalm often laments Israel's sin and the consequences, yet it ultimately ends not in despair over human failure, but with a triumphant declaration of God's unchanging character and a plea for His people to be gathered from the nations. Verse 48, therefore, provides a fitting and necessary shift in focus from human sin back to the unchanging, eternal character of God, upon whom all hope for redemption and restoration rests, framing the entire narrative within the context of divine sovereignty and ultimate praise.
Historical & Cultural Context
The historical backdrop of Psalm 106 is the long and often tragic history of Israel, marked by their repeated disobedience to the covenant God had established with them, particularly from the time of the Exodus and wilderness wanderings (as detailed in books like Exodus and Numbers) through their settlement in Canaan and subsequent exiles. The psalm recounts specific instances of rebellion (e.g., at the Red Sea, with the golden calf, at Meribah), demonstrating a pattern of human failure contrasted with divine patience and mercy. Culturally, the call for "all the people" to say "Amen" reflects a deeply ingrained practice of communal worship and affirmation within ancient Israelite liturgy. The "Amen" was not merely a passive agreement but an active, vocal declaration of assent, solidarity, and commitment to the truth or prayer just uttered, signifying "so be it" or "truly." This communal response was integral to public worship, binding the congregation together in shared faith and devotion, as seen in instances like the people's response to Ezra's blessing in Nehemiah 8:6.
Key Themes
This concluding doxology powerfully encapsulates several key theological themes woven throughout Psalm 106 and the broader Psalter. First, the declaration "Blessed be the LORD God of Israel from everlasting to everlasting" emphasizes God's eternal praise and sovereignty. It acknowledges God's transcendent nature, His unchanging dominion, and His worthiness of praise across all generations, affirming that His reign knows no beginning or end, a concept foundational to biblical theology (Psalms 90:2). Second, the phrase "and let all the people say, Amen" underscores the theme of congregational affirmation and corporate worship. It highlights the vital role of the community in actively assenting to God's truth and praise, transforming individual faith into a collective declaration. This communal "Amen" signifies a shared commitment and desire for God's will to be established. Finally, the concluding exhortation, "Praise ye the LORD," which is the well-known Hebrew phrase Hallelujah, serves as a universal exhortation to praise. It is a direct command and invitation for everyone to worship God, reinforcing the central message that despite human failings and historical struggles, God remains eternally worthy of all honor, adoration, and glory.
Exposition and Analysis
Key Word Analysis
The Hebrew word בָּרַךְ (bârak) is a primitive root meaning "to kneel," and by implication, "to bless." When applied to God, as in this verse, it is an act of adoration, acknowledging His inherent glory, majesty, and worthiness of praise. It is not a request for God to become blessed, but an acclamation of His eternal blessedness and the source of all blessings. This term reflects a posture of reverence and worship before the divine.
This is the Tetragrammaton, יְהֹוָה (Yᵉhôvâh), the sacred, covenantal name of God, often rendered "Yahweh." It signifies "the Self-Existent" or "the Eternal One," emphasizing God's unchanging, personal, and faithful nature. In the context of "LORD God of Israel," it highlights His unique, enduring covenant relationship with His people, underscoring His sovereignty and steadfastness throughout their history.
The Hebrew verb הָלַל (hâlal) is a primitive root meaning "to be clear," "to shine," and by extension, "to make a show," "to boast," or "to celebrate." It implies a clamorous, enthusiastic, and public expression of adoration and commendation. In the imperative "Praise ye the LORD" (Hallelujah), it is a direct command for active, joyful, and often boisterous worship, acknowledging God's supreme excellence and glory.
Verse Breakdown
"Blessed [be] the LORD God of Israel"
This opening phrase is a profound declaration of praise, acknowledging the inherent glory and worthiness of God. It specifically identifies Him by His covenant name, YHWH, and His unique relationship with Israel, emphasizing His faithfulness and sovereign rule over His chosen people throughout their history, despite their repeated failures. It sets the tone for a doxological conclusion, shifting focus from human sin to divine perfection.
"from everlasting to everlasting"
This temporal phrase emphasizes the eternal nature and timeless sovereignty of God. It declares that God's blessedness, His character, and His reign are without beginning or end, transcending all limitations of time. This concept reinforces His unchanging faithfulness and provides a secure foundation for hope and trust, regardless of historical circumstances or human transience.
"and let all the people say, Amen."
This is a powerful call for communal affirmation and participation in worship. The command "let all the people say" highlights the corporate nature of praise, inviting the entire congregation to actively and vocally assent to the truth of God's eternal blessedness. The word "Amen" signifies a fervent "so be it," a collective agreement, and a desire for the declared praise to be established and true, binding the community in shared faith.
"Praise ye the LORD."
This concluding phrase, Hallelujah, serves as a final, universal exhortation to worship. It is a direct command or invitation for everyone—not just Israel, but all people—to offer praise to God. Its placement at the very end of the psalm and the book functions as a powerful, enduring call to ceaseless adoration, summarizing the ultimate purpose of life: to glorify God.
Literary Devices
Psalms 106:48 masterfully employs several literary devices to achieve its profound impact. The primary device is Doxology, a formal expression of praise to God, which serves as a liturgical conclusion not only to Psalm 106 but also to Book Four of the Psalter. This doxological structure provides a powerful theological anchor, shifting the narrative focus from Israel's sinfulness back to God's unchanging character and worthiness. The phrase "and let all the people say, Amen" exemplifies Call and Response, a common feature in ancient Israelite worship, where the leader or psalmist issues a declaration, and the congregation responds with affirmation. This device fosters communal participation and solidarity in worship. Furthermore, the use of Hyperbole is evident in "let all the people," which, while literally meaning every person, emphasizes the universal desire and command for God's praise to extend beyond Israel to all humanity. Finally, the entire verse functions as a form of Inclusio when considered within the broader context of the Psalter's doxologies, creating a structural and thematic unity across the different books, reinforcing the overarching message of God's eternal praise.
Theological and Thematic Connections
Psalms 106:48 encapsulates profound theological truths that resonate throughout the biblical narrative. It underscores the foundational doctrine of God's eternality and immutability, declaring Him to be "from everlasting to everlasting." This attribute means God is not bound by time; He is self-existent, unchanging in His character, power, and faithfulness. This truth provides immense comfort and security, as His promises and His nature remain constant despite the shifting sands of human history and our own fickle hearts. The call for "all the people" to say "Amen" highlights the corporate dimension of faith and worship, emphasizing that belief is not merely individual but finds its fullest expression in community. This communal affirmation transforms individual praise into a powerful, unified declaration, reflecting the unity of God's people in their adoration. The final "Praise ye the LORD" (Hallelujah) serves as a timeless summons, reminding us that praise is the proper and ultimate response to God's revelation and redemptive acts.
Reflection and Application
Psalms 106:48 offers a timeless blueprint for authentic worship and a profound reminder of God's enduring nature. In a world characterized by constant change and uncertainty, the declaration that the LORD God of Israel is "from everlasting to everlasting" anchors our faith in an unshakeable reality. Our praise is not to be dictated by fleeting circumstances or emotional states, but by the unchanging character of God Himself. This verse calls us to a worship that transcends our immediate experiences, rooted in His eternal sovereignty and faithfulness. Furthermore, the communal "Amen" challenges us to consider the corporate dimension of our faith. Are we actively participating in and affirming the truths declared in our communities of faith? Do our lives, both individually and collectively, echo the "Amen" and "Hallelujah" to God's greatness? The concluding "Praise ye the LORD" is a perpetual invitation to live lives of continuous adoration, recognizing that praise is not just an act we perform, but a posture of the heart and a way of being that acknowledges God's supreme worth in every facet of our existence.
Questions for Reflection
FAQ
Why is this doxology placed at the end of Psalm 106 and Book Four of the Psalter?
The placement of this doxology at the end of Psalm 106 and as the conclusion of Book Four of the Psalter (Psalms 90-106) is highly significant. Psalm 106 itself is a somber recounting of Israel's persistent rebellion and God's enduring patience and judgment. Ending such a psalm, and a book, with a grand declaration of praise serves several crucial functions. Theologically, it shifts the ultimate focus from human failure and sin back to the unchanging faithfulness and sovereignty of God. It reminds the reader that despite Israel's unfaithfulness, God remains worthy of eternal praise and His covenant promises endure. Liturgically, these doxologies (like those in Psalms 41:13 and Psalms 72:19) serve as formal closures to major sections of the Psalter, providing a sense of completion and emphasizing the overarching theme of God's glory and dominion throughout the entire collection. It ensures that the final word is one of praise and hope, grounded in God's eternal nature.
What is the significance of the communal "Amen" and "Hallelujah" in this verse?
The communal "Amen" ("let all the people say, Amen") and the concluding "Hallelujah" ("Praise ye the LORD") are deeply significant for ancient Israelite worship and for believers today. "Amen" (אָמֵן) is a powerful Hebrew affirmation meaning "so be it," "truly," or "let it be established." When the congregation says "Amen," they are not merely agreeing passively but actively assenting to the truth of the preceding praise or prayer, making it their own. It signifies solidarity, commitment, and a desire for God's will to be fulfilled. This practice is seen throughout the Old Testament, such as when the people responded to Ezra's blessing in Nehemiah 8:6. "Hallelujah" (הַלְלוּיָהּ) is a compound of "Praise ye!" and "Yah" (a short form of YHWH, the LORD). It is a direct, imperative call to worship God. Both terms underscore the corporate nature of worship and the active participation required from the community. They transform individual faith into a collective declaration of God's worthiness, binding believers together in shared adoration and purpose.
Christ-Centered Fulfillment
Psalms 106:48, with its grand doxology to the "LORD God of Israel from everlasting to everlasting," finds its ultimate and richest fulfillment in Jesus Christ. The eternal nature of God, celebrated in this verse, is perfectly embodied in Christ, who is declared to be "the same yesterday, today, and forever" in Hebrews 13:8. He is the eternal Word who was "in the beginning with God, and was God" (John 1:1). The "God of Israel" who demonstrated enduring covenant faithfulness throughout the nation's tumultuous history is fully revealed in Jesus, who came not to abolish but to fulfill the Law and the Prophets (Matthew 5:17). He is the true Israel, the faithful Son, and the mediator of a new and better covenant (Hebrews 8:6). The call for "all the people to say, Amen" resonates profoundly in the New Testament, where Christ Himself is called "the Amen, the faithful and true witness" in Revelation 3:14. In Him, "all the promises of God find their 'Yes' and 'Amen'" (2 Corinthians 1:20), signifying that all God's redemptive purposes are affirmed and established through His work. The universal exhortation "Praise ye the LORD" culminates in the worship of the Lamb who was slain, as every creature in heaven and on earth and under the earth and in the sea declares, "To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!" (Revelation 5:13). Thus, this ancient doxology finds its most glorious and comprehensive expression in the person and redemptive work of Jesus Christ, the eternal God worthy of all praise from all peoples.