Charles H. Spurgeon

Verse 1. For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good and no evil; and is gracious and merciful and ready to forgive. John Gill.

Verse 1. For he is good: for his goodness endureth for ever. Observe here what is a true and perfect confession of the divine goodness. Whenever God so blesses his own people that his goodness is perceived by carnal sense, in bestowing riches, honours, peace, health and things of that kind, then it is easy to acknowledge that God is good, and that acknowledgment can be made by the most carnal men. The case stands otherwise when he visits offenders with the rod of correction and scourges them with the grace of chastisement. Then the flesh hardly bears to confess what by its own sense it does not perceive. It fails to discern the goodness of God unto salvation in the severity of the rod and the scourging, and therefore refuses to acknowledge that goodness in strokes and sufferings. The prophet, however, throughout this Psalm celebrates in many instances the way wherein the sinning people were arrested and smitten. And when he proposed that this Psalm should be sung in the church of God, Israel was under the cross and afflictions. Yet he demands that Israel should acknowledge that the Lord is good, that his mercy endureth for ever, even in the act of smiting the offender. That therefore alone is a true and full confession of the divine goodness which is made not only in prosperity but also in adversity. Musculus.

Verse 1. There is,

1. The doxology;

2. Invitation;

3. The reason that we should, and why we should, give thanks always;

4. The greatness of the work. But "who can utter the mighty acts of the LORD? who can shew forth all his praise?" That is, it is impossible for any man in the world to do this great duty aright, as he should.

5. The best mode and method of giving thanks. "Blessed are they that keep judgment, and he that doeth righteousness at all times." As if he had said, "This is indeed a vast duty; but yet he makes the best essay towards it that sets himself constantly to serve God and keep his commandments."—William Cooper, in the "Morning Exercises."

Verse 1. The first and two last verses of this psalm form a part of that psalm which David delivered into the hand of Asaph and his brethren, to be sung before the ark of the covenant, after it was brought from the house of Obededom to Mount Zion. See 1Ch 16:34-36. Hence it has been ascribed to the pen of David. Many of the ancients thought, and they are followed by Horsley and Mudge, that it was written during the captivity; resting their opinion chiefly on verse 47; but as that verse occurs in the Psalm of David recorded in 1Ch 16:35, this argument is clearly without force. James Anderson's Note to Calvin in loc.

Verse 2. Who can utter? etc. This verse is susceptible of two interpretations; for if you read it in connection with the one immediately following, the sense will be, that all men are not alike equal to the task of praising God, because the ungodly and the wicked do nothing else than profane his holy name with their unclean lips; as it is said in the fiftieth psalm: "But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" And hence to this sentence the following clause should have been annexed, in the form of a reply, "Blessed are they that keep judgment." I am of opinion, however, that the prophet had another design, namely, that there is no man who has ever endeavoured to concentrate all his energies, both physical and mental, in the praising of God, but will find himself inadequate for so lofty a subject, the transcendant grandeur of which overpowers all our senses. Not that he exalts the power of God designedly to deter us from celebrating its praises, but rather as the means of stirring us up to do so to the utmost of our power. Is it any reason for ceasing our exertions, that with whatever alacrity we pursue our course, we yet come far short of perfection? But the thing which ought to inspire us with the greatest encouragement is the knowledge that, though ability may fail us, the praises which from the heart we offer to God are pleasing to him; only let us beware of callousness; for it would certainly be very absurd for those who cannot attain to a tithe of perfection, to make that the occasion of their not reaching to the hundredth part of it. John Calvin.

Verse 2. Who can utter the mighty acts of the LORD? etc. Our sight fails us when we look upon the sun, overpowered by the splendour of his ways; and the mind's eye suffers the like in every meditation on God, and the more attention is bestowed in thinking of God, the more is the mental vision blinded by the very light of its own thoughts. For what canst thou say of him, what, I repeat, canst thou adequately say of him, who is more sublime than all loftiness, and more exalted than all height, and deeper than all depth, and clearer than all light, and brighter than all brightness, and more splendid than all splendour, stronger than all strength, more vigorous than all vigour, fairer than all beauty, truer than all truth, and more puissant than puissance, and greater than all majesty, and mightier than all might, richer than all riches, wiser than all wisdom, gentler than all gentleness, more just than all justice, more merciful than all mercy?—Tertullian, quoted by Neale and Littledale.

Verse 2. Who can utter the mighty acts of the LORD? etc. This may be resolved either into a negation or restriction. Few or none can "utter the mighty acts of the LORD, "can "show forth all his praise"; few can do it in an acceptable manner, and none can do it in a perfect manner. And indeed it is not unusual in Scripture for such kind of interrogations to amount unto either a negation, or at least an expression of the rareness and difficulty of the thing spoken of: 1Co 2:16 Ps 92:1 Isa 53:1. Without a full confession of mercies it is not possible to make either a due valuation of them, or a just requital of them. And how impossible a thing it is fully to recount mercies, you may see by Ps 40:5; "Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are toward us: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered."—Henry Jeanes, in "The Works of Heaven upon Earth," 1649.

Verse 2. Mighty acts of the Lord. Or powers, to which answers the Greek word for the miracles of Christ (Mt 11:20,21), and Kimchi here restrains them to the wonders wrought in Egypt and at the Red Sea; but they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing; in the sustentation and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints; in all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues. John Gill.

Verse 3. Blessed are they that keep judgment, etc. That are of right principles and upright practices; this is real and substantial praising of God. Thanks doing is the proof of thanksgiving; and the good life of the thankful is the life of thankfulness. Those that thank God only, and no more, are not only contumelious, but injurious. John Trapp.

Verse 3. Keep judgment; doeth righteousness. I doubt not that there is some difference; viz. that he is said to keep judgment who judgeth rightly, but he to do righteousness who acts righteously. Augustine.

Verse 3. I have read of Louis, king of France, that when he had through inadvertency granted an unjust suit, as soon as ever he had read those words of the Psalmist, "Blessed is he that doeth righteousness at all times, "he presently recollected himself, and upon better thoughts gave his judgment quite contrary. Thomas Brooks.

Verse 4. O visit me. This is a beautiful figure. The prayer is not, "Give me a more intense desire, increased energy of action, that I may please thee, that I may serve thee, that I may go step by step up to thee, every step bringing with it is fresh sense of meritorious claim upon thee". No such thing. It is "Visit me"; "descend down upon me" daily from thine own lofty throne, for the fulfilment of thine own purposes. "Visit me". George Fisk, 1851.

Verse 4. O visit me with thy salvation. Hugo takes the visit of God as that of a physician of whom healing of the eyes is sought, because it is immediately added, "That I may see", etc. Lorinus.

Verse 4. There is an ancient Jewish gloss which is noteworthy, that the petition is for a share in the resurrection in the days of Messiah in order to see his wonderful restoration of his suffering people. Neale and Littledale.

Verse 5. We may note that the threefold nature of man prompts the union of the three petitions of this verse in one. "That I may see, " is the prayer of the body, desiring the open vision of God; "and rejoice, "is the wish of the soul or mind, that the affections may likewise be gratified; and vice thanks, as the spirit needs to pour itself out in worship. Further, there are three names here given to the saints, each for a reason of its own. They are God's "chosen, " because of his predestinating grace, "according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Eph 1:4); they are his "nation, "having one law and one worship under him as sole king, "And what nation is there so great, that hath statutes and judgments so righteous as all this law?" (De 4:8) they are his "inheritance, "for it is written, "I shall give the heathen for thine inheritance" (Ps 2:8). Hugo Cardinalis and Albertus Magnus, in Neale and Littledale.

Verse 5. That I may see the good of thy chosen. That, having been predestined, and justified, we may come to see the good of thy chosen, which means that the very face of the Lord may be made conspicuous to us. (1Jo 3:2). By the "good of thy chosen" we are not to understand their own probity or goodness, but the supreme happiness that is their lot. "That I may rejoice in the gladness of thy nation." That we may partake in that unspeakable joy which arises from the beatific vision, which is the peculiar property of the chosen people, of which strangers cannot taste, of which the gospel says, "Enter into the joy of thy Lord."—Robert Bellarmine, 1542-1621.

Verse 6. We have sinned with our fathers. Let us look a little further back, to find the age of sin; even as far as the original, from whence comes all the copy of imitation. Be they never so new in act, they are old in example: "We have sinned with our fathers." God tells them they had rebelled of old; "As your fathers did, so do ye" (Ac 8:51). Antiquity is no infallible argument of goodness: though Tertullian says the first things were the best things; and the less they distanced from the beginning, the poorer they were; but he must be understood only of holy customs. For iniquity can plead antiquity: he that commits a new act of murder finds it old in the example of Cain; drunkenness may be fetched from Noah; contempt of parents from Ham; women's lightness from the daughters of Lot. There is no sin but hath white hairs upon it, and is exceeding old. But let us look further back yet, even to Adam; there is the age of sin. This is that St. Paul calls the old man; it is almost as old as the root, but older than all the branches. Therefore our restitution by Christ to grace is called the new man. Thomas Adams.

Verse 6. We have sinned with our fathers. It enhances the sin considerably by adding "with our fathers." He would have seemed to extenuate, not exaggerate, if he had said, We have sinned with other mortals. But by saying, We have sinned with our fathers, he by no means lessens but aggravates their offences, while he thereby extols the goodness of God who blessed not only those who acted sinfully and impiously, but also the children and descendants of the sinful and impious, even those whom he could with the highest justice have cut off as doubly detestable. Musculus.

Verse 6. Sinned; committed iniquity; done wickedly. The Rabbins tell us that there are three kinds and degrees of sin here set down in an ascending scale; against one's self, against one's neighbour, against God; sins of ignorance, sins of conscious deliberation, sins of pride and wickedness. R. Levi and Genebrardus, in Neale and Littledale.

Verse 6. Though the writers of the Scriptures were by divine inspiration infallibly preserved from extravagance, yet they use every appropriate variety of strong and condemnatory language against sin (Ps 106:6). Surely moral evil cannot be a trifle. Yet it breaks forth on all occasions and on all hands. Sometimes it is in the form of forgetfulness of God (Ps 106:13,21), sometimes of rash impetuosity towards evil (Ps 106:13), sometimes of strong, imperious lusts (Ps 106:14), sometimes of vile unbelief (Ps 106:12,24), and so of the whole catalogue of offences against God and man. O how vile we are!—William S. Plumer.

Verse 7. Our fathers understood not thy wonders in Egypt. Though the elders went along with Moses, and heard him shew his commission to Pharaoh, and make his demands in the name of the Lord to let Israel go, (Ex 3:16); yea, and they saw the judgments of God on Egypt; yet "they did not understand" that these wonders would do the work of their deliverance. At first they thought it was worse with them. Much less did they understand, that their deliverance should be a type of eternal deliverance, that God would be their God, as after is explained in the preface to the ten commandments. And because they "understood not his wonders, "therefore they "remembered not his mercies." A shallow understanding causeth a short memory. Nathaniel Homes, 1652.

Verse 7. Our fathers understood not thy wonders in Egypt. It is more than probable, that many of the Israelites ascribed most of these wonders to the skill of Moses transcending that of the Egyptian magicians or to his working by the assistance of a higher and more potent spirit than that which assisted them. Or, in case they did believe them to have been the effects of a Divine Power, yet they did not inure their minds seriously to consider it, so as to have a standing awe of that power imprinted upon their hearts by such a consideration: and he that considers great and important matters superficially, in the language of the Scripture, does not understand them. Robert South.

Verse 7. Understood not...remembered not. He reproveth both their understanding and memory. Understanding there was need of; that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, and might faithfully believe, that by the same power which they had already experienced, God would free them from the persecution of their enemies; whereas they forgot the aid which he had given them in Egypt, by means of such wonders, to crush their enemies. Augustine.

Verse 7. One sin is a step to another more heinous; for not observing, is followed with not remembering, and forgetfulness of duty draweth on disobedience and rebellion. David Dickson.

Verse 7. They provoked him. To provoke, is an expression setting forth a peculiar and more than ordinary degree of misbehaviour, and seems to import an insolent daring resolution to offend. A resolution not contented with one single stroke of disobedience, but such a one as multiplies and repeats the action, till the offence greatens, and rises into an affront; and as it relates to God, so I conceive it as aimed at him in a threefold respect. First, of his power. Secondly, of his goodness. Thirdly, of his patience.

First. And first it rises up against the power and prerogative of God. It is, as it were, an assault upon God sitting upon his throne, a snatching at his sceptre, and a defiance of his very royalty and supremacy. He that provokes God does in a manner dare him to strike, and to revenge the injury and invasion upon his honour. He considers not the weight of God's almighty arm, and the edge of his sword, the swiftness and poison of his arrows, but puffs at all, and looks the terrors of sin revenging justice in the face. The Israelites could not sin against God, after those miracles in Egypt, without a signal provocation of that power that they had so late, and so convincing an experience of: a power that could have crushed an Israelite as easily as an Egyptian; and given as terrible an instance of its consuming force upon false friends, as upon professed enemies; in the sight of God, perhaps, the less sort of offenders of the two.

Secondly. Provoking God imports an abuse of his goodness. God, as he is clothed with power, is the proper object of our fear; but as he displays his goodness, of our love. By one he would command, by the other he would win and (as it were) court our obedience. And an affront to his goodness, his tenderness, and his mercy, as much exceeds an affront of his power as a wound at the heart transcends a blow on the hand. For when God shall show miracles of mercy, step out of the common road of providence, commanding the host of heaven, the globe of the earth, and the whole system of nature out of its course, to serve a design of goodness upon a people, as he did upon the Israelites; was not a provocation, after such obliging passages, infinitely base and insufferable, and a degree of ingratitude, higher than the heavens struck at, and deeper than the sea that they passed through?

Thirdly. Provoking God imports an affront upon his longsuffering, and his patience. The movings of nature in the breasts of mankind, tell us how keenly, how regretfully, every man resents the abuse of his love; how hardly any prince, but one, can put up an offence against his acts of mercy; and how much more affrontive it is to despise majesty ruling by the golden sceptre of pardon, than by the iron rod of penal law. But now patience is a further and an higher advance of mercy; it is mercy drawn out at length; mercy wrestling with baseness, and striving, if possible, even to weary and outdo ingratitude; and therefore a sin against this is the highest pitch, the utmost improvement, and, as I may so speak, the ne plus ultra of provocation. For when patience shall come to be tired, and even out of breath with pardoning, let all the invention of mankind find something further, either upon which an offender may cast his hope, or against which he can commit a sin. But it was God's patience the ungrateful Israelites sinned against; for they even plied and pursued him with sin upon sin, one offence following and thronging upon the neck of another, the last account still rising highest, and swelling bigger, till the treasures of grace and pardon were so far drained and exhausted, that they provoked God to swear, and what is more, to swear in his wrath and with a full purpose of revenge, that they should never enter into his rest. Robert South.

Verse 7. They provoked him. Wherein lay their provocation? They remembered not the multitude of his mercies:the former mercies of the Lord did not strengthen their trust in present troubles; that was one provocation. And as former mercies did not strengthen their trust, so the present troubles drew out their distrust, as another Scripture assures, reporting their behaviour in it (Ex 14:11): "And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? "What were these fearful forecasts, these amazing bodements of an unavoidable (as they apprehended) ruin, but the overflowing of unbelief, or distrust in God; and this was another provocation. Former mercies are forgotten, yea, eaten up by unbelief, as the seven lean kine in Pharaoh's dream, eat up the fat ones, and present difficulties are aggravated by unbelief, as if all the power of God could not remove and overcome them. And will not the Lord (think you) visit in anger such a sin as this?—Joseph Caryl.

Verse 7. At the Red Sea. That is to say, at the Arabian Gulf: literally, at the Sea of Suph, which, if Suph be not here a proper name, (as it seems to be in De 1:1, and, with a slight variation, in Nu 31:14) means the sea of weeds, and that sea is still called by a similar name, in modern Egypt. Its designation, throughout the books of the Old Testament, is in the Syriac version, and the Chaldee Paraphrased, likewise rendered the sea of weeds; which name may have been derived from the reeds growing near its shore: or from the weeds, or coralline productions, seen through its waters, and the corals seen at its bottom...Pliny states, that it is called the Red Sea from King Erythras, or from the reflection of a red colour by the sun, or from its sand and its ground, or form the nature of its water. Daniel Cresswell.

Verses 7-8. This psalm is a psalm of thanksgiving, as the first and last verses declare. Now because a man is most fit to praise God when he is most sensible of his own sin and unworthiness; the psalmist doth throughout this psalm lay Israel's sin and God's mercy together. Ps 106:7. Our Fathers (says he) understood not thy wonders in Egypt. They saw them with their eyes, but they did not understand them with their heart: they did not apprehend the design and scope and end of God in those wonders: and therefore, "they remembered not (says the text) thy mercies; for a man remembers no more than he understands."

But it may be these mercies were very few, and so their sin in forgetfulness the less? Nay, not so, Ps 106:7, They remembered not the multitude of thy mercies.

But it may be this was their infirmity or weakness, and so they were rather to be borne withal? Not so, but they rebelled against him; so Montanus reads it better.

But it may be this sin was committed whilst they were in Egypt, or among the Egyptians, being put on by them? Not so neither, but when they were come out of Egypt, and only had to deal with God, and saw his glorious power at the Red Sea, then they rebelled against him, at the sea, even at the Red Sea.

What, then, did not the Lord destroy them? No says the text, Notwithstanding, all their grievance, unthankfulness, and their rebellion, he saved them for his name's sake. William Bridge, in a Sermon preached before the House of Commons, Nov. 5, 1647.

Verse 8. Nevertheless he saved them. If God should not shew mercy to his people with a nevertheless, how should the glory of his mercy appear? If a physician should only cure a man that hath the headache or the toothache; one that hath taken cold, or some small disease; it would not argue any great skill and excellency in the physician. But when a man is nigh unto death, hath one foot in the grave, or is, in the eye of reason, past all recovery; if then the physician cure him, it argues much the skill and excellency of that physician. So now, if God should only cure, and save a people that were less evil and wicked; or that were good indeed, where should the excellence of mercy appear? But when a people shall be drawing near to death, lying bed ridden, as it were, and the Lord out of his free love, for his own name's sake, shall rise, and cure such an unworthy people, this sets out the glory of his mercy. It is said in the verse precedent, "They rebelled at the sea, even at the Red Sea", or, as in the Hebrew, "even in the Red Sea; "when the waters stood like walls on both sides of them; when they saw those walls of waters that never people saw before, and saw the power, the infinite power of God leading them through on dry land; then did they rebel, at the sea, even in the sea; and yet for all this the Lord saved them with a notwithstanding all this. And I say, shall the Lord put forth so much of grace upon a people, that were under the law; and not put forth much more of his grace upon those that are under the gospel?—William Bridge.

Verse 8. For his name's sake. Improve his name in every case; for he hath a name suiting every want, every need. Do you need wonders to be wrought for you? His name is Wonderful; look to him so to do, for his name's sake. Do you need counsel and direction? His name is the Counsellor: cast yourself on him and his name for this. Have you mighty enemies to debate with? His name is the Mighty God; seek that he may exert his power for his name's sake. Do you need his fatherly pity? His name is the everlasting Father; "As a Father pitieth his children, so the Lord pitieth them that fear him." Plead his pity, for his name's sake. Do you need peace external, internal, or eternal? His name is the Prince of Peace; seek for his name's sake, that he may create peace. O sirs, his name is JEHOVAH ROPHI, the Lord, the healer and physician; seek, for his name's sake, that he may heal all your diseases. Do you need pardon? His name is JEHOVAH TSlDKENU, the Lord our righteousness: seek, for his name's sake, that he may be merciful to your unrighteousness. Do you need defence and protection? His name is JEHOVAH NISSI, the Lord your banner; seek, for his name's sake, that his banner of love and grace may be spread over you. Do you need provision in extreme want? His name is JEHOVAH JIREH, in the mount of the Lord it shall be seen, the Lord will provide. Do you need his presence? His name is JEHOVAH SHAMMAH, the Lord is there: IMMANUEL, God with us: look to him to be with you, for his name's sake. Do you need audience of prayer? His name is the Hearer of prayer. Do you need strength? His name is the Strength of Israel. Do you need comfort? His name is the Consolation of Israel. Do you need shelter? His name is the City of Refuge. Have you nothing and need all His name is All in all. Sit down and devise names to your wants and needs, and you will find he hath a name suitable thereunto; for your supply, he hath wisdom to guide you; and power to keep you; mercy to pity you; truth to shield you; holiness to sanctify you; righteousness to justify you; grace to adorn you; and glory to crown you. Trust in his name, who saves for his name's sake. Ralph Erskine, 1685-1752.

Verse 9. He rebuked the Red sea also, and it was dried up. A poetical expression, signifying that the Red Sea retired at God's command, just as a slave would fly from his master's presence on being severely rebuked. Robert Bellarmine.

Verse 9. He rebuked. We do not read that any voice was sent forth from heaven to rebuke the sea; but he hath called the Divine Power by which this was effected, a rebuke, unless indeed any one may choose to say, that the sea was secretly rebuked, so that the waters might hear, and yet men could not. The power by which God acts is very abstruse and mysterious, a power by which he causeth that even things devoid of sense instantly obey at his will. Augustine.

Verse 9. Wilderness. Midbar; a broad expanse of poor dry land, suited for sheep walks (like our South Downs, or Salisbury Plain). Compare Isa 43:13. William Kay.

Verse 11. There was not one of them left. An emblem this of the utter destruction of all our spiritual enemies by Christ, who has not only saved us from them, but has entirely destroyed them; he has made an end of sin, even of all the sins of his people; he has spoiled Satan, and his principalities and powers; he has abolished death, the last enemy, and made his saints more than conquerors over all. Likewise it may be a representation of the destruction of the wicked at the last day, who will all be burnt up at the general conflagration, root and branch, not one will be left. See Mal 4:1. John Gill.

Verse 12. Then believed they his words. There is a temporary faith, as Mark calls it in (Mr 4:17), which is not so much a fruit of the Spirit of regeneration, as of a certain mutable affection, and so it soon passeth away. It is not a voluntary faith which is here extolled by the prophet, but rather that which is the result of compulsion, namely, because men, whether they will or not, by a sense which they have of the power of God, are constrained to show some reverence for him. This passage ought to be well considered, that men, when once they have yielded submission to God, may not deceive themselves, but may know that the touchstone of faith is when they spontaneously receive the word of God, and constantly continue firm in their obedience to it. John Calvin.

Verse 12. Natural affections raised high in a profession of religion will withstand temptations for a fit, but wait till the stream runs lower, and you will see. What a fit of affection had the Israelites when their eyes had seen that miraculous deliverance at the Red Sea! What songs of rejoicing had they! what resolves never to distrust him again! Then believed they his words; they sang his praise. Satan doth not presently urge them to murmuring and unbelief, though that was his design, but he staid till the fit was over, and then he could soon tempt them to forget his works. Richard Gilpin in "A Treatise of Satan's Temptations," 1677.

Verse 12. In the very brevity of this verse, the only one of its kind in the narrative portion of the psalm, we may well see how short lived were their gratitude, belief, and worship of God; as it follows at once, They soon forgat, etc. Neale and Littledale.

Verses 12-13. They sang his praise. They soon forgat his works. This was said of that generation of the Israelites, which came out of Egypt. The chapter which contains the portion of their history here alluded to, begins with rapturous expressions of gratitude, and ends with the murmurs of discontent; both uttered by the same lips, within the short space of three days. Their expressions of gratitude were called forth by that wonderful display of the divine perfections, which delivered them from the host of Pharaoh, and destroyed their enemies. Their murmurs were excited by a comparatively trifling inconvenience, which in a few hours was removed. Of persons whose thanksgivings were so quickly, and so easily changed to murmurings, it might well be said,—though they sang God's praises, "they soon forgat his works." Unhappily, the Israelites are by no means the only persons of whom this may, in truth, be said. Their conduct, as here described, affords a striking exemplification of that spurious gratitude, which often bursts forth in a sudden flash, when dreaded evils are averted, or unexpected favours bestowed; but expires with the occasion that gave it birth; a gratitude resembling the joy excited in an infant's breast by the gift of some glittering toy, which is received with rapture, and pleases for an hour; but when the charm of novelty vanishes, is thrown aside with indifference; and the hand that bestowed it is forgotten. Springing from no higher principle than gratified self love, it is neither acceptable to God, nor productive of obedience to his laws; nor does it in any respect really resemble that holy, heaven born affection, whose language it often borrows, and whose name it assumes. It may be called, distinctively, the gratitude of sinners; who, as they love those that love them, will of course be grateful to those that are kind to them; grateful even to God when they view him as kind.

Of these instances, the first which I shall notice is furnished by the works of creation; or, as they are often, though not very properly, called, the works of nature. In so impressive a manner do these works present themselves to our senses; so much of variety, and beauty, and sublimity do they exhibit; such power, and wisdom, and goodness do they display; that perhaps no man, certainly no man who possesses the smallest share of sensibility, taste, or mental cultivation, can, at all times, view them without emotion; without feelings of awe, or wonder, or admiration, or delight. But, alas, how transient, how unproductive of salutary effects, have all these emotions proved? Appetite and passion, though hushed for a moment, soon renewed their importunities; the glitter of wealth and distinction, and power, eclipsed, in our view, the glories of Jehovah; we sunk from that heaven toward which we seemed rising, to plunge afresh into the vortex of earthly pleasures and pursuits; we neglected and disobeyed him, whom we had been ready to adore; and continued to live without God, in a world which we had just seen to be full of his glory. A second instance of a similar nature is afforded by the manner in which men are often affected by God's works of providence. In these works his perfections are so constantly, and often so clearly displayed; our dependence on them is at all times so real, and sometimes so apparent; and they bear, in many eases, so directly and evidently upon our dearest temporal interests, that even the most insensible cannot, always, regard them with indifference.

But the feeling is usually transient; and the acknowledgment is forgotten almost as soon as it is made. In a similar manner are men often affected by God's works of grace; or those works whose design and tendency it is, to promote the spiritual and eternal interests of man. These works most clearly display, not only the natural, but the moral perfections of Jehovah. Here his character shines, full-orbed and complete. That an exhibition of these wonders should make, at least, a temporary impression upon our minds, is no more than might naturally be expected. For a moment our hearts seem to be melted. We feel, and are ready to acknowledge, that God is good; that the Saviour is kind; that his love ought to be returned; that heaven is desirable! Like a class of hearers described by one great Teacher, we receive the word with joy; a joy not unmingled with something which resembles gratitude; and we sing, or feel as if we could with pleasure sing, God's praises. But we leave his house; the emotions there excited subside; like the earth, when partially softened by a wintry sun, our hearts soon regain their icy hardness; the wonders of divine grace are forgotten; and God has reason to say in sorrow and displeasure,—Your goodness is as the morning cloud; and as the early dew it goeth away. Condensed from a Sermon by Edward Payson, 1783-1827.

Verse 13. They soon forgat his works. They forgat, yea, "soon"; they made haste to forget, so the original is: "They made haste, they forgat." Like men that in sleep shake Death by the hand, but when they are awake they will not know him. Thomas Adams.

Verse 13. How may we know that we are rightly thankful? When we are careful to register God's mercy, 1Ch 16:4: "David appointed certain of the Levites, to record, and to thank and praise the Lord God of Israel." Physicians say the memory is the first thing that decays; it is true in spirituals: "They soon forgat his works."—Thomas Watson.

Verse 13. They soon forgat. As it is with a sieve or boulter, the good corn and fine flour goes through, but the light chaff and coarse bran remains behind; or as a strainer, that the sweet liquor is strained out, but the dregs are left behind: or as a grate, that lets the pure water run away, but if there be any straws, sticks, mud, or filth, that it holds. Thus it is with most men's memories; by nature they are but, as it were, pertusa dolia, mere river tubs, especially in good things very treacherous, so that the vain conceits of men are apt to be held in, when divine instructions and gracious promises run through; trifles and toys, and worldly things, they are apt to remember, tenacious enough; but for spiritual things they leak out; like Israel, they soon forget them. William Gouge.

Verse 13. They soon forgat his works. Three days afterwards, at the waters of Marah (Ex 15:24). Adam Clarke.

Verse 13. They waited not. The insatiable nature of our desires is astonishing, in that scarcely a single day is allowed to God to gratify them. For should he not immediately satisfy them, we at once become impatient, and are in danger of eventually falling into despair. This, then, was the fault of the people, that they did not cast all their cares upon God, did not calmly call upon him, nor wait patiently until he was pleased to answer their requests, but rushed forward with reckless precipitation, as if they would dictate to God what he was to do. And, therefore, to heighten the criminality of their rash course, he employs the term counsel; because men will neither allow God to be possessed of wisdom, nor do they deem it proper to depend upon his counsel, but are more provident than becomes them, and would rather rule God than allow themselves to be ruled by him according to his pleasure. That we may be preserved from provoking God, let us ever retain this principle, That it is our duty to let him provide for us such things as he knows will be for our advantage. And verily, faith divesting us of our own wisdom, enables us hopefully and quietly to wait until God accomplishes his own work; whereas, on the contrary, our carnal desire always goes before the counsel of God, by its too great haste. John Calvin.

Verse 13. They waited not. They ought to have thought, that so great works of God towards themselves were not without a purpose, but that they invited them to some endless happiness, which was to be waited for with patience; but they hastened to make themselves happy with temporal things, which give no man true happiness, because they do not quench insatiable longing: "for whosoever", saith our Lord, "shall drink of this water, shall thirst again." Joh 4:13. Augustine.

Verse 13. They waited not for his counsel. Which neglect of theirs may be understood two ways. First, that they waited not for his open or declared counsel, to direct them what to do, but without asking his advice would needs venture and run on upon their own heads, to do what seemed good in their own eyes. Secondly, that they waited not for the accomplishment of his hidden and secret counsel concerning them; they would not tarry God's time for the bringing forth and bringing about his counsels. Not to wait upon God either way is very sinful. Not to wait for his counsel to direct us what to do, and not to wait for his doing or fulfilling his own counsel, argues at once a proud and an impatient spirit; in the one, men so even slight the wisdom of God, and in the other vainly presume and attempt to prevent his providence. Joseph Caryl.

Verse 13. They waited not for his counsel. A believer acting his faith, hath great advantage of an unbeliever. An unbeliever is froward and passionate, and heady and hasty, when he is put to plunge; he waits not for the counsel of God. He leaps before he looks, before he hath eyes to see his way; but a believer is quiet and confident, and silent and patient, and prayerful, and standing upon his watch tower, to see what God will answer at such a time. Matthew Lawrence, in "The Use and Practice of Faith," 1657.

Verse 14. In the wilderness. When God by circumstances of time and place doth call for moderation of carnal appetite, the transgression is more heinous and offensive unto God: "They lusted exceedingly in the wilderness", where they should have contented themselves with any sort of provision. David Dickson.

Verse 14. In the wilderness. There, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding; so that this was a reflection upon the wisdom and goodness of their Creator. They were now, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit or their good word: they did not only wish for flesh, "but" they "lusted exceedingly" after it. A desire even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called "lusting after evil things", (1Co 10:6), though the quails as God's gift, were good things, and were so spoken of, Ps 105:40. Yet this was not all, "they tempted God in the desert", where they had had such experience of his goodness and power, and questioned whether he could and would gratify them therein. See Ps 78:19-20. Matthew Henry.

Verse 15. And he gave them their request, etc. The throat's pleasure did shut up paradise, sold the birthright, beheaded the Baptist, and it was the chief of the cooks, Nebuzaradan, that first set fire to the temple, and razed the city. These effects are,

1. Grossness; which takes away agility to any good work; which makes a man more like a tun upon two pottle pots. Caesar said he mistrusted not Antony and Dolabella for any practices, because they were fat; but Casca and Cassius, lean, hollow fellows, who did think too much. The other are the devil's crammed fowls, too fat to lay. Indeed, what need they travel far, whose felicity is at home; placing paradise in their throats, and heaven in their food?

2. Macilency of grace; for as it puts fatness into their bodies, so leanness into their souls. God fatted the Israelites with quails, but withal sent leanness into their soul. The flesh is blown up, the spirit doth languish. They are worse than man eaters, for they are self eaters: they put a pleurisy into their bloods, and an apoplexy into their souls. Thomas Adams.

Verse 15. Sent leanness into their soul. God affords us as great means for our increase in these Gospel times as ever he did; he puts us into fat pastures, and well watered, Ps 23:1-6; therefore it is a shame for God's people not to grow, not to "bring forth twins", as So 6:6. They should grow twice as fast, bring forth twice as fast, bring forth twice as many lambs, twice as much wool, twice as much milk, as those that go upon bare commons. All the world may cry shame on such a man that is high fed, and often fed with fat and sweet ordinances, if he be still like Pharaoh's lean kine, as lean and ill favoured as ever he was before. Certainly, fat ordinances and lean souls do not well agree. We are to look upon it as the greatest of judgments to have leanness sent into our souls while we are fed with manna. We look on it as an affliction to have an over lean body; but it's a far sadder condition to have a lean soul. Of the two, it were far better to have a well thriving body and a lean soul: it is a great mercy when both prosper, 3Jo 1:2: "I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." Oh it is a sweet thing, especially to have a prospering soul, and still upon the growing hand: and God expects it should be so, where he affords good diet, great means of grace; as Da 1:10: "The prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink." If you should look ill, who fare so well, I should be sure to bear the blame; it were so much as my head is worth. So certainly, where God affords precious food for precious souls, if these souls be lean under fat ordinances, either those that are fed, or those that feed them; either the stewards or the household; either minister, or people, or both, are sure to bear the blame. It is but equal and just that such should grow. We do not wonder to see lean sheep upon bare commons, but when we see sheep continue lean in fat pastures, we think their meat is ill bestowed on them; and therefore let us strive to be on the growing hand. Matthew Lawrence.

Verse 15. Leanness is rendered "loathing" by Bishop Horsley, which accords with the literal state of the case; but I think leanness, as applied to the soul is exceedingly descriptive of its spiritual barrenness and emptiness of aught like Divine tastes or enjoyments. Thomas Chalmers.

Verse 17. The earth opened, etc. This element was not used to such morsels. It devours the carcases of men; but bodies informed with living souls, never before. To have seen them struck dead upon the earth had been fearful; but to see the earth at once their executioner and grave, was more horrible. Neither the sea nor the earth are fit to give passage; the sea is moist and flowing, and will not be divided, for the continuity of it; the earth is dry and massy, and will neither yield naturally, nor meet again when it hath yielded: yet the waters did cleave to give way unto Israel for their preservation; the earth did cleave to give way to the conspirators in judgment; both sea and earth did shut their jaws again upon the adversaries of God. There was more wonder in this latter. It was a marvel that the waters opened; it was no wonder that they shut again; for the retiring and flowing was natural. It was no less marvel that the earth opened; but more marvel that it shut again; because it had no natural disposition to meet when it was divided. Now might Israel see they had to do with a God that could revenge with ease. There are two sorts of traitors: the earth swallowed up the one, the fire the other. All the elements agree to serve the vengeance of their Maker. Nadab and Abihu brought fit persons, but unfit fire, to God; these Levites bring the right fire, but unwarranted persons, before him: fire from God consumes both. It is a dangerous thing to usurp sacred functions. The ministry will not grace the man; the man may disgrace the ministry. Joseph Hall.

Verse 17. Dathan and Abiram only are mentioned, and this in strict agreement with Nu 26:11, where it is said, "the children of Korah died not." And the same thing is at least implied in Nu 16:27, where it is said, that, just before the catastrophe took place, "Dathan and Abiram" (there is no mention of Korah) "came out and stood in the door of their tents." See this noticed and accounted for in Blunt's Veracity of the Books of Moses, Part 1, 20 pounds, 86. J.J. Stewart Perowne.

Verse 19. They made a calf. And why a calf? Could they find no fitter resemblance of God amongst all the creatures? Why not rather the lordly lion, to show the sovereignty; vast elephant, the immensity; subtle serpent, the wisdom; long-lived hart, the eternity; swift eagle, the ubiquity of God, rather than the silly senseless calf, that eateth hay? But the shape matters not much, for if God be made like anything, he may be made like anything, it being as unlawful to fashion him an angel as a worm, seeing the commandment forbids as well the likeness of things in heaven above as ill earth beneath (Ex 20:4). But probably a calf was preferred before other forms because they had learned it from the Egyptians' worshipping their ox Apis. Thus the Israelites borrowed (Ex 12:35) not all gold and silver but some dross from the Egyptians, whence they fetch the idolatrous forms of their worship.

Verse 19. The modern Jews are of opinion that all the afflictions which ever since have, do, or shall befall their nation, are still the just punishments on them for this their first act of idolatry. And the rabbins have a saying that God never inflicts any judgment upon them, but there is an ounce of his anger on them for their ancestors' making the golden calf. A reverend friend of mine, conversing at Amsterdam with a Jewish youth (very capable and ingenious for one of that nation) endeavoured to make him sensible of God's anger upon them for rejecting and crucifying of Christ, for which foul act he showed how the Jews have lived many hundred years in miserable banishment. But the youth would in no wise acknowledge in their sufferings any effect or punishment of their murdering of Christ, but taking his Bible turned to God's threatening immediately after their making of the calf (Ex 33:34); "Nevertheless in the day when I visit, I will visit their sin upon them", so interpreting and applying all the numerous calamities which since have befallen them to relate to no other cause than that their first idolatry. Whereas, indeed, the arrears of their idolatry long ago were satisfied, and this is a new debt of later date contracted on themselves by their infidelity. Thomas Fuller, 1608-1661, in "A Pisgah Sight of Palestine."

Verse 19. They made a calf, etc. This people had seen this idolatrous service in Egypt; and now they did not more long after Egyptian food, than after this Egyptian god...It is an easy matter for men to be drawn to the practice of that idolatry that they have been accustomed to see practised in those places that they have a long time lived in. He that would take heed of idolatry, let him take heed of Egypt; the very air of Egypt (as I may so say) is infectious in this kind. See here, they had seen the worship of a young bullock in Egypt, and they must have a bullock. . . . The local seat of Antichrist (and what seat can that be but Rome?) is called in the Revelation by three names: it is called Egypt, Re 2:8. It is called Sodom in the same verse. It is called Babylon in many places of the Revelation. It is called Babylon, in regard of her cruelty. It is called Sodom, in regard to her filthiness; and Egypt, in regard of her idolatry. It is a hard matter for a man to live in Egypt, and not to taste and savour somewhat of the idolatry of Egypt. We had sometime, in England, a proverb about going to Rome. They said, a man that went the first time to Rome, he went to see a wicked man there; he that went the second rime to Rome, went to be acquainted with that wicked man there; he that went the third time, brought him home with him. How many have we seen (and it is pity to see so many) of our nobility and gentry go to those Egyptian, parts, and return home again; but few of them bring home the same manners, the same religion, nor the same souls they carried out with them. Thomas Westfield, Bishop of Brigtow, in "England's Face in Israel's Glasse," 1658.

Verse 19. In Horeb. There is a peculiar stress on the words "in Horeb", as denoting the very place where the great manifestation of God's power and presence has been made, and where the law had been given, whose very first words were a prohibition of the sin of idolatry. Agellius, in Neale and Littledale.

Verse 19-20. Apis, or Serapis, was a true living black bull, with a white list or streak along the back, a white mark in fashion of an half moon on his right shoulder, only two hairs growing on his tail (why just so many and no more, the devil knows), with a fair square blaze on his forehead, and a great bunch called cantharus under his tongue. What art their priests did use to keep up the breed and preserve succession of cattle with such gwrismata, or privy marks, I list not to inquire...Besides this natural and living bull, kept in one place, they also worshipped boun diacruson, a golden or gilded ox, the image or portraiture of the former. Some conceive this Apis to have been the symbol and emblem of Joseph the patriarch, so called from ba, ab, a father, seeing he is said to be made by God a father to Pharaoh (Ge 45:8), that is, preserver of him and his country; and therefore the Egyptians, in after ages, gratified his memory with statues of an ox, a creature so useful in ploughing, sowing, bringing home, and treading out of corn, to perpetuate that gift of grain he had conferred upon them. They strengthen their conjecture because Serapis (which one will have to be nothing else but Apis with addition of rv, sar, that is, a prince, whence perchance our English Sir) was pictured with a bushel over his head, and Joseph (we know) was corn meter general in Egypt. Though others, on good ground, conceive ox worship in Egypt of far greater antiquity. However, hence Aaron (Ex 32:4), and hence afterwards Jeroboam (who flying from Solomon, lived some years with Shishak, king of Egypt, 1Ki 11:40) had the pattern of their calves, which they made for the children of Israel to worship. If any object the Egyptians' idols were bulls or oxen, the Israelites' but calves, the difference is not considerable; for (besides the objector never looked into the mouths of the latter to know their age) gradus non variat speciem, a less character is not another letter. Yea, Herodotus calls Apis himself moscov, a calf, and Vitulus is of as large acceptation among the Latins. Such an old calf the poet describes—

Ego hanc vitalam (ne forte recuses
Bis venit ad mulctram binos alit ubere faetus)
Depono.
My calf I lay (lest you mistake both tides
She comes to the pail and suckles twain besides).
But to put all out of doubt, what in Exodus is termed a calf, the psalmist calleth an ox (Ps 106:20).
—Thomas Fuller.

Verses 19-22. It is to be hoped, we shall never live to see a time, when the miracles of our redemption shall be forgotten; when the return of Jesus Christ from heaven shall be despaired of; and when the people shall solicit their teachers to fabricate a new philosophical deity, for them to worship, instead of the God of their ancestors, to whom glory hath been ascribed from generation to generation. George Horne.

Verse 20. An ox that eateth grass. The Egyptians, when they consulted Apis, presented a bottle of hay or of grass, and if the ox received it, they expected good success. Daniel Cresswell.

Verse 20. Although some of the Rabbins would excuse this gross idolatry of their forefathers, yet others more wise bewail them, and say that there is an ounce of this golden calf in all their present sufferings. John Trapp.

Verse 21. They forgat God. To devise images and pictures to put, us in the mind of God, is a very forgetting both of God's nature and of his authority, which prohibits such devices, for so doth the Lord expound it: "They forgat God their saviour."—David Dickson.

Verse 21. Let us observe in this place that Israel is now for the third time accused of forgetting God; above in Ps 106:7, afterwards in Ps 106:13, and now in Ps 106:21. And that he might shew the greatness of this forgetfulness he does not simply say they forgat God, but adds, their Saviour: not the Saviour of their fathers in former times, but their own Saviour. Musculus.

Verse 22. Land of Ham. Egypt is called the land of Ham, or rather Cham, Mx, because it was peopled by Mizraim, the son of Ham, and grandson of Noah. Plutarch (De Iside and Osiride) informs us, that the Egyptians called their country Chmia, Chemia; and the Copts give it the name of Chmi, Chemi, to the present day. Comprehensive Bible.

Verse 23. Moses his chosen stood before him in the breach. Moses stood in the gap, and diverted the wrath of God; the hedge of religion and worship was broken down by a golden calf, and he made it up: Nu 16:41-42, the people murmured, rose up against Moses and Aaron, trod down the hedge of authority, whereupon the plague brake in upon them; presently Aaron steps That into the gap, makes up the hedge, and stops the plague, Nu 16:47-48 which they did was honourable; and they were repairers of breaches. We, through infinite mercy, have had some like Moses and Aaron, to make up our hedges, raise up our foundations, and stop some gaps; but all our gaps are not yet stopped. Are there not gaps in the hedge of doctrine? If it were not so, how came in such erroneous, blasphemous, and wild opinions amongst us? Are there not gaps in the hedges of civil and ecclesiastical authority? Do not multitudes trample upon magistracy and ministry, all powers, both human and divine? Are there not gaps in the worship of God? Do not too many tread down all churches, all ordinances, yea, the very Scriptures? Are there not gaps in the hedge of justice, through which the bulls of Bashan enter, which oppress the poor, and crush the needy? Am 4:1: Are there not gaps in the hedge of love; is not that bond of perfection broken? Are there not bitter envyings and strife amongst us; do we not bite and devour one another? Are there not gaps in the hedge of conscience? Is not the peace broken between God and your souls? Doth not Satan come in oft at the gap, and disturb you? Are there not gaps also in your several relations, whereby he gets advantage? Surely, if our eyes be in our heads, we may see gaps enough. William Greenhill.

Verse 23. The breach. This is a metaphor taken from a city which is besieged, and in the walls of which the enemy having made a "breach" is just entering in, to destroy it, unless he be driven back by some valiant warrior. Thus Moses stood, as it were "in the breach", and averted the wrath of God, when he was just going to destroy the Israelites. See Ex 32:1-35. Thomas Fenton.

Verse 23. If Christians could be brought to entertain a just sense of the value and power of intercessory prayer, surely it would abound. It is a terrible reproof against the lying prophets of Ezekiel's time: "Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord" (Eze 13:5). Compare Ex 32:9-14. William S. Plumer.

Verse 24. Yea, they despised. When the promised inheritance of heaven (which was figured by the pleasant land of promise), is not counted worthy of all the pains and difficulties which can be sustained and met with in the way of going toward it; the promised inheritance is but little esteemed of, as appeareth in the Israelites, who for love of ease, and fear of the Canaanites, were ready to turn back to Egypt: They despised the pleasant land. David Dickson.

Verse 24. They despised the pleasant land. This was a type of heaven, the good land afar off; the better country, the land of promise and rest; in which is fulness of provisions, and where there will be no hunger and thirst; where flows the river of the water of life, and stands the tree of life, bearing all manner of fruits; where there is fulness of joy and pleasures for evermore; the most delightful company of Father, Son, and Spirit, angels and glorified saints, and nothing to disturb their peace and pleasure neither from within nor from without. And yet this pleasant land may be said to be despised by such who do not care to go through any difficulty to it; to perform the duties of religion; to bear reproach for God's sake; to go through tribulation; to walk in the narrow and afflicted way which leads unto it; and by all such who do not care to part with their sinful lusts and pleasures; but prefer them and the things of this world to the heavenly state. John Gill.

Verse 24. One great bar to salvation is spiritual sloth. It is said of Israel, They despised the pleasant land. What should be the reason? Canaan was a paradise of delight, a type of heaven; aye, but they thought it would cost them a great deal of trouble and hazard in the getting, and they would rather go without it, they despised the pleasant land. Are there not millions of us who would rather go sleeping to hell, than sweating to heaven? I have read of certain Spaniards that live near where there is great store of fish, yet are so lazy that they will not be at the pains to catch them, but buy of their neighbours: such a sinful stupidity and sloth is upon the most, that though Christ be near them, though salvation is offered in the Gospel, yet they will not work out salvation. Thomas Watson.

Verse 24-25. Murmuring hath in it much unbelief and distrust of God. They believed not his word; but murmured in their tents. They could not believe that the wilderness was the way to Canaan, that God would provide and furnish a table for them there, and relieve them in all their straits. So it is with us in trouble. We quarrel with God's providence, because we do not believe his promises; we do not believe that this can be consistent with love, or can work for good in the end. John Willison, 1680-1750.

Verse 25. But murmured. Murmuring! It must have been a malady characteristic of the Hebrew people, or a disease peculiar to that desert. As we proceed with this narrative we are constantly meeting it, creaking along in discord harsh and chronic, or amazing earth and heaven by its shrill ear piercing paroxysms. They lift up their eyes, and as the Egyptians pursue, the people murmur. They come to a fountain, the water is bitter, and once more they murmur. Then no bread; murmurings redoubled. Moses is no longer in the Mount; murmurs. He takes too much upon him; more murmurs. When shall we reach that promised land?—murmurs extraordinary, loud murmurs. We are close to the land, but its inhabitants are giants, and their towns walled up to heaven. Oh, what a take in! and the last breath of the last survivors of that querulous race goes forth in a hurricane of reproach and remonstrance—a perfect storm of murmurs. James Hamilton (1814-1867) in "Moses the man of God."

Verse 25. The murmuring on this occasion seems to have been a social evil, they murmured in their tents. So do men in social life promote among each other prejudice and aversion to true religion. W. Wilson.

Verse 28. They joined themselves also unto Baalpeor,—rather "bound themselves with his badge": for it was the custom in ancient times, as it is now, in all Pagan countries, for every idol to have some specific badge, or ensign, by which his votaries are known. John Kitto, in "Daily Bible Illustrations."

Verse 28. They joined themselves also unto Baalpeor. The narrative (Nu 25:1-18) seems clearly to show that this form of Baal worship was connected with licentious rites. Without laying too much stress on the Rabbinical derivation of the word rwep, hiatus, i.e., "aperire hymenem virgineum", we seem to have reason to conclude that this was the nature of the worship. Baal Peor was identified by the Rabbins and early fathers with Priapus (see the authorities quoted by Selden, De Diis Syris, 1., 4, p. 302, sq., who, however, dissents from this view.) This is, moreover, the view of Creuzer (2., 411), Winer, Gesenius, Furst, and almost all critics. The reader is referred for more detailed information particularly to Creuzer's Symbolik and Movers' Phönizier. William Gotch, in "Smith's Dictionary of the Bible."

Verse 28. Ate the sacrifices. It was usual for the officers to eat the chief part of the sacrifice. Hence the remarks of Paul on this subject, 1Co 8:1-13. Benjamin Boothroyd.

Verse 28. The dead. The word Mytm, maithim, signifies dead men; for the idols of the heathen were generally men,—warriors, kings, or lawgivers,—who had been deified after their death; though many of them had been execrated during their life. Comprehensive Bible.

Verse 28. And they ate the sacrifices of the dead.

His obsequies to Polydorus paying
A tomb we raise, and altars to the dead
With dark blue fillets and black cypress bind
Our dames with hair dishevelled stand to mourn;
Warm frothy bowls of milk and sacred blood
We offer, in his grave the spirit lay,
Call him aloud, and bid our last farewell. Virgil.

Verse 29. They provoked him to anger with their inventions. Note, that it is not said, with their deeds, but with their pursuits (studies). It is one thing simply to do a thing; it is quite another to pursue it earnestly night and day. The first may take place by chance, or through ignorance, or on account of some temptation, or violence, and that without the consent and against the inclination of the mind. But the latter is brought about in pursuance of a fixed purpose and design and by effort and forethought. We see, therefore, in this passage that the patience of God was at length provoked to anger and fury when the people sinned not merely once and again, but when the pursuit of sin grew and strengthened. Musculus.

Verse 29. Their inventions. Their sins are here called by the name of "their inventions." And so, sure, they are; as no ways taught us by God, but of our own imagining or finding out. For, indeed, our inventions are the cause of all sins. And if we look well into it we shall find our inventions are so. By God's injunction we should all live, and his injunction is, "You shall not do every man what seems good in his own eyes" (or finds out in his own brains), but "whatsoever I command you, that shall you do." De 12:8. But we, setting light by that charge of his, out of the old disease of our father Adam ("ye shall be as gods, knowing good and evil"), think it a goodly matter to be witty, and to find out things ourselves to make to ourselves, to be authors, and inventors of somewhat, that so we may seem to be as wise as God, if not wiser; and to know what is for our turns, as well as he, if not better. It was Saul's fault. God bade him destroy Amalek altogether, and he would invent a better way, to save some (forsooth) for sacrifice, which God could not think of. And it was St. Peter's fault, when he persuaded Christ from his passion, and found out a better way (as he thought) than Christ could devise. Lancelot Andrewes.

Verse 29. Brake in upon them. The image is that of a river which has burst its barriers; see Ex 19:24. The plague is the slaughter inflicted upon the people by command of Moses; Nu 25:4-5,8-9,18. "The Speaker's Commentary."

Verse 30. Then stood up Phinehas. All Israel saw the bold lewdness of Zimri, but their hearts and eyes were so full of grief, that they had not room enough for indignation. Phinehas looked on with the rest, but with other affections. When he saw this defiance bidden to God, and this insult upon the sorrow of his people (that while they were wringing their hands, a proud miscreant durst outface their humiliation with his wicked dalliance), his heart boils with a desire of a holy revenge; and now that hand, which was used to a censer and sacrificing knife, takes tip his javelin, and, with one stroke, joins these two bodies in their death, which were joined in their sin, and in the very flagrance of their lust, makes a new way for their souls to their own place. O noble and heroical courage of Phinehas! Which, as it was rewarded of God, so is worthy to be admired of men. He doth not stand casting of scruples: Who am I to do this? The son of the high priest. My place is all for peace and mercy: it is for me to sacrifice, and pray for the sin of the people, not to sacrifice any of the people for their sin. My duty calls me to appease the anger of God what I may, not to revenge the sins of men; to pray for their conversion, not to work the confusion of any sinner. And who are these? Is not the one a great prince in Israel, the other a princess of Midian? Can the death of two so famous personages go unrevenged? Or, if it be safe and fit, why doth my uncle Moses rather shed his own tears than their blood? I will mourn with the rest; let them revenge whom it concerneth. But the zeal of God hath barred out all weak deliberations; and he holds it now both his duty and his glory, to be an executioner of so shameless a pair of offenders. . . . Now the sin is punished, the plague ceaseth. The revenge of God sets out ever after the sin; but if the revenge of men (which commonly comes later) can overtake it, God gives over the chase. How oft hath the infliction of a less punishment avoided a greater! There are none so good friends to the state, as courageous and impartial ministers of justice: these are the reconcilers of God and the people, more than the prayers of them that sit still and do nothing. Joseph Hall.

Verse 30. Then stood up Phinehas, etc. Mark the mighty principle, which rolled like a torrent in the heart of Phinehas. The Spirit leaves it not obscure. The praise is this, "He was zealous for his God", Nu 25:13. He could not fold his arms, and see God's law insulted, his rule defied, his majesty and empire scorned. The servant's heart blazed in one blaze of godly indignation. He must be up to vindicate his Lord. His fervent love, his bold resolve, fear nothing in a righteous cause. The offending Zimri was a potent prince: nevertheless he spared him not. Believer, can you read this and feel no shame? Do your bold efforts testify your zeal? Sinners blaspheme God's name. Do you rebuke? His Sabbaths are profaned. Do you protest? False principles are current? Do you expose the counterfeits? Vice stalks in virtue's garb. Do you tear down the mask? Satan enthrals the world. Do you resist? Nay, rather are you not dozing unconcerned? Whether Christ's cause succeeds, or be cast down, you little care. If righteous zeal girded your loins, and braced your nerves, and moved the rudder of your heart, and swelled your sails of action, would God be so unknown, and blasphemy so daring? Mark, next, the zeal of Phinehas is sound minded. It is not as a courser without rein, a torrent unembanked, a hurricane let loose. Its steps are set in order's path. It executes God's own will in God's own way. The mandate says, let the offenders die. He aims a death blow, then, with obedient hand. The zeal, which heaven kindles, is always a submissive grace. Henry Law, in "Christ is All", 1858.

Verse 30. Stood up, as valiantly to do his work of zeal, as Moses had done to discharge the office of intercessor, and because he alone rose to set the example of resistance to the foul rites of Baal Peor. Cassiodorus, quoted by Neale and Littledale.

Verse 30. So the plague was stayed. God himself puts this peculiar honour of staying the plague (when he was about to destroy the whole camp) upon this fact of Phinehas, saying, "He hath turned away my wrath", Nu 25:10-11, because he was acted with the same zeal for God's glory and Israel's good, as God himself is acted with for them, and feared not to lose his life in God's cause, by putting to death a prince and a princess in the very flagrancy of their lust at one blow. There is such an accent and such an emphasis put by the Lord on this act, (as the Jewish Rabbis observe), that here they begin the forty-first section or lecture of the Law, or (as Vatablus saith) the seventh section of the book, which they call Phinehas. Moreover, it teacheth us, that zeal of justice in the cause of God is an hopeful means to remove God's wrath from, and to procure his mercy to, man. Thus David also made an atonement by doing justice on Saul's house, 2Sa 21:3, etc. . . . Phinehas by virtue of this promise of the priesthood (Nu 25:12-13) lived himself to a great old age, even (as some say) to three hundred years, as appeareth by Jud 20:28, where he then is found alive, for his zeal at this time. He lived so long that some of the Rabbis are of opinion that he died not at all, but is still alive, whom they suppose to be the Elias that is to come before the coming of Christ; but this notion is confuted by others of their Rabbis, and by the mention of his seed succeeding him in sacred Scripture. However, though few after the Flood did near attain to any such age, yet must Phinehas be very old in that time of Israel's warring with Benjamin...Phinehas's priesthood is called "everlasting", not in his person, but in his posterity, whose sons were successively high priests till the captivity of Babylon, 1Ch 6:4-16; and at the return out of captivity, Ezra, the great priest and scribe, was of his line, Ezr 7:1-6; and so it continued in that line until, or very near, the approach of our evangelical High Priest (as Christ is called, Heb 5:6), who was of the order of Melchizedek. Christopher Ness.

Verse 30. Why is the pacifying of God's wrath, and the staying of the plague ascribed to Phinehas, having a blush of irregularity in it, rather than to the acts of Moses and the judges, which were by express command from God and very regular? For answer, the acts of Moses and the judges slaked the fire of God's wrath, that of Phinehas quenched it; again, the acts of Moses and the judges had a rise from a spark, that of Phinehas from a flame of zeal and holy indignation in him; hence the Lord, who is exceedingly taken with the springs and roots of actions, sets the crown upon the head of Phinehas. Edmund Staunton, in a Sermon preached before the House of Lords, 1644.

Verse 30. So the plague was stayed. A man doth not so live by his own faith, but in temporal respects the faith of another man may do him good. Masters by their faith obtained healing for their servants, parents for their children, Mt 15:28. "Oh, man, great is thy faith!" "Jesus seeing their faith", healed the sick of the palsy. God's people for the town or place where they live: "The innocent" (i.e., the faithful doer) "shall deliver the island", Job 22:30. Ge 18:32, "If ten righteous persons shall be found there, I will not destroy it for ten's sake." Especially in Magistrates, Moses, Nu 14:1-45; Hezekiah, Isa 37:1-38, put up prayers, and God saved the people and places, they prayed for: Then Phinehas executed judgment (appeased God by faith) and so the plague was stayed. Matthew Lawrence.

Verse 30. Elevation of mind and sweetness of spirit are pearls of great price, and if we wish to preserve them we had better intrust them to God's own keeping. If Moses lost his faith, it was by first losing self command: and if a man lose this, it is hard to say what next he may lose: like the mad warrior who makes a missile of his shield and hurls it at the head of all enemy, he is henceforward open to every fiery dart, to the cut and thrust of every assailant. But, as John Newton remarks, "The grace of God is as necessary to create a right temper in a Christian on the breaking of a china plate as on the death of an only son"; and as no man can tell on any dawning day but what that may be the most trying day in all his life, how wise to pray without ceasing, "uphold me according unto thy word. Hold thou me up, and I shall be safe." "Set a watch, O Lord, before my mouth: keep the door of my lips." "Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression."—James Hamilton.

Verse 32. It went ill with Moses. This judgment of God on that sin did not imply that he had blotted Moses out of the book of life, or the number of the saints, or otherwise than forgive his sin. For he continued still to talk with him, and advise with him of the governing of his people, and spake to Joshua that he should be faithful to him as his servant Moses. That was not the true Canaan from which he was shut out, but only the figure and shadow; and that he was allowed to see; a vision well worthy of all his labours, for the more excellent things signified by it. Isaac Williams, in "The Characters of the Old Testament," 1873.

Verse 33. They provoked his spirit. As Abraham was distinguished for his faith, so was Moses for his meekness; for Scripture has declared that he was "very meek, above all the men which were on the face of the earth", Nu 12:3. Yet, judging from facts recorded of him, we should be inclined to suppose that he was by nature remarkable for sensitiveness and hastiness of temper—that was his one besetting infirmity. Such appears to have been evinced when he slew the Egyptian; when he twice smote the rock in the wilderness; and on that occasion when he was "punished", as the psalmist says, "because they provoked his spirit, so that he spake unadvisedly with his lips", and when he broke the two tables of stone. Something of the same kind appears to have been the case with our own Hooker, whose biographer attributes to him such singular meekness, while his private writings indicate a temper keenly alive and sensitive to the sense of wrong. Isaac Williams.

Verse 33. They provoked his spirit. In a dispensation itself mainly gracious, and foreshadowing one which would be grace altogether, it was of prime importance that the mediating men should be merciful and gracious, long suffering, and slow to anger. And sure they were in marvellous manner. . . . Brimming, over with instruction as is this passage, we must leave it with a few remarks.

1. How careful preachers of the gospel and expounders of Scripture should be not to give an erroneous impression of God's mind or message. The mental acumen is rare, but the right spirit is rarer. But what is the right spirit?—A loving spirit, a gentle spirit, a faithful spirit, a meek and weaned spirit, a spirit which says, "Speak, Lord, for thy servant heareth", and a spirit which adds, "All that the Lord giveth me, that will I speak", that excellent spirit which is only imparted by the good Spirit of God. For if He withdraw, even a Moses ceases to be meek, and ceasing to be meek, even a Moses becomes a bad divine and an erroneous teacher, striking the rock that has been already stricken once for all, and preaching glad tidings gruffly. He who gives the living water does not grudge it; but sometimes, instead of "Ho! every one that thirsteth", the preacher says, "Hear now, ye rebels; must we fetch you water out of this rock?" and makes the very invitation repulsive.

2. When any one has run long and run well, how sad it is to stumble within a few steps of the goal! If Moses had an earthly wish, it was to see Israel safe in their inheritance, and his wish was all but consummated. Faith and patience had held out well nigh forty years, and in a few months more the Jordan would be crossed and the work would be finished. And who can tell but this very nearness of the prize helped to create something of a presumptuous confidence? The blood of Moses was hot to begin with, and he was not the meekest of men when he smote the Egyptian and hid him in the sand. But he had got a good lesson in ruling his spirit, and betwixt the long sojourn with Jethro and the self discipline needful in the charge of this multitude, he might fancy that he had now his foot on the neck of this enemy: when lo! the sin revives and Moses dies.

Blessed is the man that feareth alway! Blessed is the man who, although years have passed without an attempt at burglary, still bars his doors and sees his windows fastened! Blessed is the man who, although a generation has gone since the last eruption, forbears to build on the volcanic soil and dreads fires which have smouldered for fourscore years! Blessed is the man who, even when the high seas are crossed and the land is made, still keeps an outlook! Blessed is the man who, even on the confines of Canaan, takes heed of the evil heart, lest, with a promise of entering in, he should come short through unbelief!

Verse 33. They provoked his spirit, etc. Angry he certainly was; and when, reverting to a former miracle, the Most High directed him to take the wonder staff—his rod of many miracles and at the head of the congregation "speak to the rock", and it would "give forth its water", in the heat and agitation of his spirit he failed to implement implicitly the Divine command. Instead of speaking to the rock he spoke to the people, and his harangue was no longer in the language calm and dignified of the lawgiver, but had a certain tone of petulance and egotism. "Hear now, ye rebels, must we—must I and Aaron, not must Jehovah—fetch you water out of this rock?" And instead of simply speaking to it, he raised the rod and dealt it two successive strokes, just as if the rock were sharing the general perversity, and would no more than the people obey its Creator's bidding. He was angry, and he sinned. He sinned and was severely punished. Water flowed sufficient for the whole camp and the cattle, clear, cool, and eagerly gushing, enough for all the million; but at the same moment that its unmerited bounty burst on you, ye rebels, "a cup of wrath was put into the hand of Moses." (Van Oosterzee.) To you, ye murmurers, there came forth living water; to your venerable leaders the cup of God's anger. "The Lord spoke unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." Nu 20:12. James Hamilton.

Verse 33. He spake unadvisedly with his lips. The Lord desires him to address the rock, but Moses speaks to Israel. God wishes him to speak a word to the inanimate stone, and Moses strikes it twice. God still is willing that the people shall remain as his inheritance, but Moses evidently treats them with ill will and much offensiveness. God wishes to relieve, and give refreshing to the people in their thirst, and Moses is selected to cooperate with him in all such joy; but mark how, on this very day, a deep discord between God's inclination and the mind of Moses shows itself. God is inclined to grant forgiveness,—Moses inclines to punishment; before, the very opposite seemed to prevail. God is forbearing,—Moses, filled with bitterness; God seeks to glorify his grace,—with Moses, self, not God, comes into prominence. "Must we",—not, "must the Lord",—but "must we fetch you water out of this rock?" We see now, in this prophet, strong at other times, the first plain indications of decay and weariness. He has grown tired (and truly it should not seem strange, for which of us could have sustained a struggle such as his for half the time?) of carrying these stubborn children any longer now. This man, so truly great, has never for an instant hitherto forgotten his own dignity in presence of all Israel; but now, he is no longer master of himself. J.J. Van Oosterzee.

Verse 33. He spake unadvisedly. A gracious person may be surprised and fall suddenly among thieves that lurk behind the bushes. Nay, very holy men, unless wonderful wary, may be quickly tripped up by sudden questions and unexpected emergencies. Who knows the subtilty of sin, and the deceitfulness of his own heart? Take heed of answering quickly, and send up sudden spontaneous verbal outburst to heaven before you reply to a weighty and doubtful motion. Samuel Lee.

Verse 34-38. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those that fetched them out of Egypt; for by that time they were well warm in Canaan, they corrupted themselves, and forsook God. Observe the steps of their apostasy.

1. They spared the nations which God had doomed to destruction (Ps 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 for all 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 (Ps 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 (Ps 106:36). They served their idols in the same manner, and with the same rites that they served them; and they became a snare unto 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 (Ps 106:37-38) 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 villainy which they that venture upon it can be sure they shall stop short of, for God justly "gives them up to a reprobate mind" (Ro 1:28). Matthew Henry.

Verse 37. Yea, they sacrificed their sons and their daughters unto devils. We need no better argument to discover the nature of these gods than this very service in my text accepted of them: for both by the record of sacred writ, and relation of heathen authors and other writers, we know that nothing was so usually commanded nor gratefully accepted by these heathenish gods, as was the shedding of man's blood, and the sacrificing of men, maids, and children unto them, as appears by the usual practice of men in former times. From the testimonies of Scripture, I give only the example of the king of Moab, mentioned in 2Ki 3:27, where it is said, that, being in some straits, "He took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall."

The stories likewise of the heathen are full of like examples. When the oracle of Apollo was asked by the Athenians how they might make amends for their killing of Androgens, it willed them to send yearly to king Minos seven bodies of each sex to appease the wrath of god. Now this kind of yearly sacrifice continued still in Athens in the time of Socrates. Thus the Carthaginians, being vanquished by Agathocles, king of Sicily, and supposing their god to be displeased, to appease him did sacrifice two hundred noble men's children. This custom was ancient even before the Trojan war, for then was Iphigenia sacrificed. Thus we read that the Latins sacrificed the tenth of their children to Jupiter; that men and children were usually sacrificed to Saturn in many places in Candia, Rhodomene, Phoenice, Africa, and those commonly the choice and dearest of their children and most nobly descended. The manner of sacrificing their children to Saturn, Diodorus relates to be this: bringing their children to the statue or image of Saturn, which was of huge greatness, they gave them into his hands, which were made so hollow and winding that the children offered slipped and fell down through into a cave and furnace of fire. These sacrifices continued in use till the birth and death of our Saviour Christ, who came to destroy the work of the devil; for such sacrifices were first forbidden by Augustus Caesar; after more generally by Tiberius (in whose reign our Saviour suffered) who, as Tertullian writes, so straitly forbade them, that he crucified the priests who offered them: howbeit, even in Tertullian's time, and after in Eusebius' and Lactantius' times, such sacrifices were offered (but closely) to Jupiter Latialis.

Who can now doubt, seeing such exceeding superstitious cruelty, but that the gods commanding such sacrifices were very devils and enemies to mankind? God commands no such thing, but forbids it, and threatens plagues to his people, because they had forsaken him and "built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, not spake it, neither came it into my mind" (Jer 19:5). Most infallibly then we may conclude that none but Satan, that arch devil, with his angels, were the commanders of such service, for this agrees right well with his nature, who hath been a murderer from the beginning. Robert Jenison, in "The Height of Israel's Heathenish Idolatrie, in Sacrificing their Children to the Devil," 1621.

Verse 37. Yea, they sacrificed their sons, etc. From this we learn that inconsiderate zeal is a flimsy pretext in favour of any act of devotion. For by how much the Jews were under the influence of burning zeal, by so much does the prophet convict them of being guilty of greater wickedness; because their madness carried them away to such a pitch of enthusiasm, that they did not spare even their own offspring. Were good intentions meritorious, as idolaters suppose, then indeed the laying aside of all natural affection in sacrificing their own children was a deed deserving the highest praise. But when men act under the impulse of their own capricious humour, the more they occupy themselves with acts of external worship, the more do they increase their guilt. For what difference was there between Abraham and those persons of whom the prophet makes mention, but that the former, under the influence of faith was ready to offer up his son, while the latter, carried away by the impulse of intemperate zeal, cast off all natural affection, and imbrued their hands in the blood of their own offspring. John Calvin.

Verse 37. Devils, Mydv, Shedim. It appears that children were sacrificed to the deities thus named; that they were considered to be of an angry nature, and inimical to the human race, and thus the object of the homage rendered to them was to avert calamities. The name Mydv may signify either lord or master, or anything that is black, it being derived from an Arabic Ain Vav verb—viz., to be black, or to be master. John Jahn, in "Biblical Antiquities."

Verse 37-38. We stand astonished, doubtless, at this horrid, barbarous, and unnatural impiety, of offering children by fire to a Moloch: but how little is it considered, that children, brought up in the ways of ignorance, error, vanity, folly, and vice, are more effectually sacrificed to the great adversary of man kind!—George Horne.

Verse 39. And went a whoring with their own inventions. As harlotry is one of the most abominable of sins that can be committed by a daughter or a wife; so often in the Scriptures turning from God and especially the practice of idolatry is called whoredom and fornication, Ps 73:27 Ex 34:15-16. William S. Plumer.

Verse 40. He abhorred his own inheritance. Whenever great love sinks into great hate it is termed abhorrence. Lorinus.

Verse 43. They were brought low for their iniquity. Sin is of a weakening and impoverishing nature; it has weakened all mankind, and taken from them their moral strength to do good; and has brought them to poverty and want; to be beggars on the dunghill; to a pit wherein is no water; and left them in a hopeless and helpless condition; yea, it brings the people of God often times after conversion into a low estate, when God hides his face because of it, temptations are strong, grace is weak, and they become lukewarm and indifferent to spiritual things. John Gill.

Verse 46. He made them also to be pitied of all them that carried them captives. This improved feeling towards the Jews through God's influence appears in Da 1:9; as Joseph similarly had his captivity improved by God's favour (Ge 39:21). So Evil merodach, King of Babylon, treated kindly Jehoiachin, king of Judah (2Ki 25:27). A.R. Fausset.

Verse 47. Gather us. Bishop Patrick says that, in his opinion, this verse refers to those, who, in the days of Saul, or before, were taken prisoners by the Philistines, or other nations; whom David prays God to gather to their own land again; that they might worship him in that place which he had prepared for the ark of his presence. Thomas Fenton.

Verse 48. Amen. Martin Luther said once of the Lord's Prayer that "it was the greatest martyr on earth because it was used so frequently without thought and feeling, without reverence and faith." This quaint remark, as true as it is sad, applies perhaps with still greater force to the word "Amen." Familiar to us from our infancy is the sound of this word, which has found a home wherever the natives have learnt to adore Israel's God and Saviour. It has been adopted, and without translation retained, in all languages in which the gospel of Jesus the Son of David is preached. The literal signification, "So be it", is known to all; yet few consider the deep meaning, the great solemnity, and the abundant consolation treasured up in this word, which has formed for centuries the conclusion of the prayers and praises of God's people. A word which is frequently used without due thoughtfulness, and unaccompanied with the feeling which it is intended to call forth, loses its power from this very familiarity, and though constantly on our lips, lies bedridden in the dormitory of our soul. But it is a great word this word "Amen"; and Luther has truly said, "As your Amen is, so has been your prayer." It is a word of venerable history in Israel and in the church. The word dates as far back as the law of Moses. When a solemn oath was pronounced by the priest, the response of the person who was adjured consisted simply of the word "Amen." In like manner the people responded "Amen" when, from the heights of Ebal and Gerizim, the blessings and the curses of the divine law were pronounced. Again, at the great festival which David made when the ark of God was brought from Obed Edom, the psalm of praise which Asaph and his brethren sang concluded with the words, "Blessed be the Lord. God of Israel for ever and ever. And all the people said, Amen" (1Ch 16:36). Thus we find in the Psalms, not merely that David concludes his psalm of praise with the word Amen, but he says, And let all the people say, Amen. Adolph Saphir, in "The Lord's Prayer," 1870.

Verse 1. Take this verse as the theme of the Psalm, and we shall then see that its exhortation to praise,

1. Is directed to a special people: chosen, redeemed, but sinful, borne with, and forgiven.

2. Is supported by abundant arguments. Man not to be praised, for he sins. God gives in his goodness, and forgives in his mercy, and is therefore to be thanked.

3. Is as applicable now as ever: for our story is a transcript of Israel's.

Verse 2.

1. A challenge.

2. A suggestion: at least let us do what we can.

3. An ambition: in the ages to come we will make known with the church to angels, and all intelligent beings, the mighty acts of divine grace.

4. A question—shall I be there?

Verse 3. The blessedness of a godly life.

Verse 4.

1. The language of Humility: "Remember me, O Lord." Let me not escape thy notice amongst the many millions of creatures under thy care.

2. The language of Faith.

(a) That God has a people to whom he shows special favour.

(b) That he himself has provided salvation for them.

3. The language of prayer.

(a) For the free gift of salvation.

(b) For the common salvation—not wishing to be peculiar, but to be as "Thy people", taking them for all in all, both here and hereafter. Walking in the footsteps of the flock.

"Be this my glory, Lord, to be
Joined to thy saints, and near to thee."—G.R.

Verses 4, 7, 45. In Ps 106:4, a remembrance desired. In Ps 106:7, a failure of remembrance deplored. In Ps 106:45, a divine remembrance extolled.

Verse 5.

1. The Persons: "Thy chosen"; "Thy nation"; "Thine inheritance."

2. The Privileges: "The good of thy chosen"; "The gladness of thy nation"; "The glory of thine inheritance."

3. The Pleas: "That I may see", etc. They were once as I am: make me what they are now.

(a) My salvation is everything to me. "That I may see," etc. "That I may rejoice", etc. They are many, I am but one. "That I may glory", etc.—G.R.

Verse 6. In what respects men may be partakers in the sins of their ancestors.

Verses 7-8.

1. On man's part a darkened understanding, ungrateful forgetfulness, and provocation.

2. On God's part: understanding discovering a reason for mercy; memory mindful of the covenant; patience revealing its power.

Verses 7-8.

1. A special provocation; they murmured at the Red Sea.

2. A special deliverance; "Nevertheless", etc.

3. A special Design; "For his own sake"; "That he might make his power known."—G.R.

Verse 8. Salvation by grace a grand display of power.

Verse 8.

"Why are men saved?" See "Spurgeon's Sermons", No. 115.

1. The glorious Saviour, "He."

2. The favoured persons, who are they?

(a) They were a stupid people: "Our fathers understood not", etc., Ps 106:7.

(b) An ungrateful people: "They remembered not", etc., Ps 106:7,13,24, etc.

(c) A provoking people.

3. The reason of salvation: "He saved them for his name's sake." The name of God is his person, his attributes, and his nature. We might, perhaps, include this also: "My name is in him"—that is, in Christ; he saves us for the sake of Christ, who is the name of God. He saved them that he might manifest his nature: "God is love." He saved them to vindicate his name.

4. The obstacles removed: "Nevertheless."

Verse 9. Israel at the Red Sea. See "Spurgeon's Sermons", No. 72.

1. Israel's three difficulties.

(a) The Red Sea in front of them. This was not put there by an enemy; but by God himself. The Red Sea represents some great and trying providence placed in the path of every newborn child of God, to try his faith, and the sincerity of his trust in God.

b) The Egyptians behind them,—the representatives of the sins which we thought were dead and gone. (c) The third difficulty was faint hearts within them.

2. Israel's three helps.

(a) Providence.

(b) Their knowledge that they were the covenant people of God.

(c) The man,—Moses. So the believer's hope and help is in the God man Christ Jesus.

3. God's grand design in it. To give them a thorough baptism into his service, consecrating them for ever to himself (1Co 1-2).

Verse 9. (second clause). Dangerous and difficult paths rendered safe and easy by God's leadership.

Verse 11. (second clause). Song over sins forgiven.

Verses 12-14. The faith of nature, based on sight, causes transient joy, soon evaporates, dies in utter unbelief, and conducts to greater sin.

Verses 13-15.

1. Mercies are sooner forgotten than trials: "They soon forgat", etc. We write our afflictions on marble, our mercies upon sand.

2. We should wait for God, as well as upon God: "They waited not," etc.

3. Immoderate desire for what we have not of worldly goods, tempts God to deprive us of what we have: Ps 106:14.

4. Prayer may be answered for evil as well as for good: "He gave them their request", then smote them with a plague.

5. Carnal indulgence is inimical to spiritual mindedness: Ps 106:15. Better have a lean body and healthy soul, than a healthy body and leanness of soul. "Poor in this world, rich in faith." There are few of whom it can be said, "I wish thou mayest prosper and be in health," etc. (3Jo 2). G.R.

Verse 14. The wickedness of inordinate desires.

1. They are out of place—"in the wilderness."
2. They are assaults upon God—"and tempted God."
3. They are despisers of former mercies—see preceding verses.
4. They involve solemn danger—see following verse.

Verse 16. The sin of envy. Its base nature, its cruel actions its unscrupulous ingratitude, its daring assaults, its abomination before God.

Verse 19. The sinner as an inventor.

Verses 19-22.

1. The Sin remembered.

(a) Idolatry: not forgetting God merely, or disowning him, but setting up an idol in his place.

(b) Idolatry of the worst kind: changing be glory of God into the similitude of an ox, etc.

(c) The idolatry of Egypt under which they had suffered, and from which they had been delivered.

(d) Idolatry after many wonderful interpositions of the true God in their behalf.

2. The Remembrance of Sin.

(a) For Humiliation. It was the sin of their fathers.

(b) For self condemnation. "We have sinned with our fathers." It was our nature in them, and it is their nature in us that has committed this great sin.

Verse 23. Moses, the intercessor, a type of our Lord. Carefully study his pleading as recorded in Ex 32:1-35.

Verse 23.

1. Mediation required: "He said that he would destroy them," etc.

2. Mediation offered: "Moses stood before him in the breach."

3. Mediation accepted: "To turn away his wrath", etc. Ex 32:1-35. G.R.

Verse 24-26. Murmuring.

1. Arises from despising our mercies.
2. Is fostered by unbelief.
3. Is indulged in all sorts of places.
4. Makes men deaf to the Lord's voice.
5. Provokes great judgments from the Lord.

Verse 24-27.

1. The Rest promised: "The pleasant land."

2. The Refusal of the Rest: "They despised", etc.

3. The Reason of the Refusal: unbelief. "They could not enter in because of unbelief."—G.R.

Verse 30-31. The effects of one decisive act for God; immediate, personal, and for posterity.

Verses 32-33.

1. The afflictions of God's people are for the trial of their faith.

2. The trial of their faith is to bring them from dependence upon circumstances to depend upon God himself.

3. The forbearance of God with his people is greater than that of the best of men. G.R.

Verse 33.

1. What it is so to speak unadvisedly.
2. What is the great cause of it—"they provoked his spirit."
3. What the results may be.

Verse 34-42.

1. What Israel did not do. They began well, but did not complete the conquest of their foes: Ps 106:34.

2. What they did do: Ps 106:35-39.

(a) They became friendly with them.

(b) They adopted their habits: "learned their works."

(c) They embraced their religion: "served their idols."

(d) They imitated their cruelties; Ps 106:37-38.

(e) They did worse than the heathen (Ps 106:39), they added wicked inventions of their own.

3. What God did to them: Ps 106:40-42. He gave them into the hands of their enemies, and suffered them to be severely oppressed by them. We must either conquer all our foes or be conquered by them. Bring your shield from the battle or be brought home upon it.—G.R.

Verse 37. Moloch worship in modern times. Children sacrificed to fashion, wealth, and loveless marriage among the higher classes. Bad example, drinking customs, etc., among the poorer sort. A needful subject.

Verse 44-45. Sin in God's people.

1. Is very provoking to God.

2. Ensures chastisement.

3. Is to be sincerely mourned—"their cry."

4. Will be graciously forgiven, and its effect removed. So the covenant promises.

Verse 47.

1. An earnest Prayer: "Save us, O Lord", etc.

2. A Believing Prayer: "O Lord our God."

3. A humble Prayer: "Gather us from among the heathen."

4. A sincere Prayer: "To give thanks unto thy holy name"; to own thy justice and holiness in all thy ways.

5. A confident Prayer: "To triumph in thy praise." None but bruised spices give forth such odours.—G.R.

Verse 48.

1. God is to be praised as the "God of Israel."

(a) Of typical Israel.
(b) Of the true Israel.

2. He is to be praised as the God of Israel under all circumstances: for his judgments as well as for his mercies.

3. At all times: "From everlasting to everlasting."

4. By all people: "Let all the people say, Amen."

5. As the beginning and end of every song: "Praise ye the Lord."—G.R.

Verse 48. Let all the people say, Amen. The exhortation to universal praise. All men are indebted to the Lord, all have sinned, all hear the gospel, all his people are saved. Unanimity in praise is pleasant, and promotes unity in other matters.