1Haleluja! Oslavujte Hospodina – je tak dobrý! Jeho láska trvá navěky! 2Kdo jen vylíčí Hospodinovo hrdinství, kdo jeho chválu plně vypoví? 3Blaze těm, kteří se drží práva, kdo žijí spravedlivě v každý čas! 4Pamatuj na mě, Hospodine, až svému lidu přízeň prokážeš, se svojí spásou navštiv mě! 5Štěstí tvých vyvolených dej mi zakusit, s tvým národem ať se mohu veselit a chlubit se spolu s těmi, kdo ti náleží! 6Zhřešili jsme jako už naši otcové, zkazili jsme se a jednali jsme zle. 7Naši otcové v Egyptě nepochopili divy tvé! Na velikost tvé lásky nepamatovali, u Rudého moře Nejvyššího dráždili. 8Zachránil je však pro své jméno, aby ukázal své hrdinství. 9Rudému moři pohrozil, a vyschlo, provedl je hlubinami jako po poušti! 10Zachránil je před jejich soky, vykoupil je ze spárů nepřátel. 11Voda se zavřela nad jejich trýzniteli, ani jediný z nich neutek. 12Tehdy věřili jeho zaslíbením, tehdy ho chválili se zpěvem. 13Rychle však zapomněli na jeho činy, nechtěli čekat, jak se rozhodne. 14Propadli lačnosti v oné poušti, Boha pokoušeli v pustině. 15Poskytl jim tedy, oč tolik stáli, dopustil však na ně úbytě. 16Potom zas v táboře žárlili na Mojžíše a na Hospodinova svatého, Árona. 17Země se otevřela, Dátana pohltila, Abiramovu hordu pohřbila. 18Oheň vyšlehl proti té tlupě, spálil ty darebáky plamenem! 19Na Orébu si potom tele udělali a tomu odlitku se klaněli. 20Slávu svého Boha tenkrát vyměnili za sochu býka, co trávu jí! 21Zapomněli na Boha, svého spasitele, jenž konal veliké věci v Egyptě: 22zázraky činil v zemi Chamově, u Rudého moře věci předivné. 23Byl by je vyhladil, jak rozhodl se, nebýt jeho vyvoleného Mojžíše. Ten se v té roztržce postavil před něj, a tak odvrátil jeho zhoubný hněv. 24Potom však pohrdli krásnou zemí, jeho zaslíbení věřit nechtěli. 25Ve svých stanech se dali do reptání, poslouchat Hospodina odmítli. 26Pozvedl tedy ruku k přísaze, že je nechá padnout na poušti, 27že jejich símě rozežene po národech, po cizích zemích že je rozpráší. 28Potom se s modlou Baal-peor spřáhli, jedli oběti patřící mršinám. 29Boha tak popudili svými činy, že mezi nimi propukla pohroma. 30Vtom povstal Pinchas, aby zjednal právo, a Hospodin tu ránu zastavil. 31Početl mu to za spravedlnost po všechna pokolení, navěky. 32Při vodách Meriby ho znovu popudili, až také Mojžíš kvůli nim pochybil. 33V duchu ho tehdy tolik rozhořčili, že se unáhlil svými rty. 34Potom nevyhladili národy, o kterých jim to Hospodin poručil. 35Promísili se s pohany, naučili se jejich způsoby! 36Začali uctívat jejich modly, do jejich pasti se zapletli. 37I svoje syny jim obětovali, své dcery ďáblům dávali! 38Nevinnou krev tehdy prolévali, krev synů svých a svých dcer. Modlám v Kanaánu je obětovali – tou krví byla poskvrněna zem! 39Svými skutky takto pošpinili se, a svými činy smilnili. 40Hospodin vzplanul proti svému lidu hněvem, své dědictví si zošklivil! 41Napospas pohanům proto zanechal je, aby jejich sokové vládli nad nimi. 42Utiskovali je jejich nepřátelé, sraženi byli do jejich područí. 43Znovu a znovu zachraňoval je, oni ho ale vědomě dráždili – ve své špatnosti klesali stále níž! 44On ale viděl jejich tíseň, kdykoli slyšel jejich křik. 45Pamatoval na smlouvu svou s nimi, ve své velké lásce byl pohnut lítostí. 46Proto k nim nakonec probudil soucit všech, kdo je drželi v zajetí. 47Zachraň nás, Hospodine, náš Bože, a z národů nás posbírej! Tvé svaté jméno ať oslavíme, tvou chválou ať se chlubíme! 48Ať je požehnán Hospodin, Bůh izraelský, od věků až navěky! Ať všechen lid odpoví: Amen! Haleluja!
Jamieson Fausset Brown Bible Commentary 1 This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (
Ps 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psa. 106:1-48)
Praise, &c.--(See on
Ps 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer
1Chr 16:34-36 is the source from which the beginning and end of this Psalm are derived.
2 His acts exceed our comprehension, as His praise our powers of expression (
Rom 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (
Ps 40:5;
Ps 71:15).
3 The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (
Ps 105:45).
4 In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare
Ps 106:6).
visit--(Compare
Ps 8:4).
5 see the good--participate in it (
Ps 37:13).
thy chosen--namely, Israel, God's elect (
Isa 43:20;
Isa 45:4). As God seems to have forgotten them, they pray that He would "remember" them with the favor which belongs to His own people, and which once they had enjoyed.
thine inheritance-- (
Deut 9:29;
Deut 32:9).
6 Compare
1Kgs 8:47;
Dan 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.
sinned . . . fathers--like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare
Ps 1:1).
with our fathers--we and they together forming one mass of corruption.
7 Special confession. Their rebellion at the sea (
Exod 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
the sea . . . the Red Sea--the very words in which Moses' song celebrated the scene of Israel's deliverance (
Exod 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!
8 for his name's sake-- (
Ezek 20:14).
9 rebuked-- (
Ps 104:7).
as through the wilderness-- (
Isa 63:11-
Isa 63:14).
12 believed . . . his words--This is said not to praise the Israelites, but God, who constrained even so unbelieving a people momentarily to "believe" while in immediate view of His wonders, a faith which they immediately afterwards lost (
Ps 106:13;
Exod 14:31;
Exod 15:1).
13 The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (
Num 11:18).
They soon forgat--literally, "They hasted, they forgat" (compare
Exod 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.
his works-- (
Deut 11:3-
Deut 11:4;
Dan 9:14).
his counsel--They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.
14 Literally, "lusted a lust" (quoted from
Num 11:4, Margin). Previously, there had been impatience as to necessaries of life; here it is lusting (
Ps 78:18).
15 but sent leanness--rather, "and sent," that is, and thus, even in doing so, the punishment was inflicted at the very time their request was granted. So
Ps 78:30, "While their meat was yet in their mouths, the wrath of God came upon them."
soul--the animal soul, which craves for food (
Num 11:6;
Ps 107:18). This soul got its wish, and with it and in it its own punishment. The place was therefore called Kibroth-hattaavah, "the graves of lust" [
Num 11:34], because there they buried the people who had lusted. Animal desires when gratified mostly give only a hungry craving for more (
Jer 2:13).
16 All the congregation took part with Dathan, Korah, &c., and their accomplices (
Num 16:41).
Aaron the saint--literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (
Deut 11:6;
Num 26:10); these were swallowed up by the earth.
17 covered--"closed upon them" (
Num 16:33). (2) Of the Levitical rebels, with Korah at their head (
Num 16:35;
Num 26:10); these had sinned by fire, and were punished by fire, as Aaron's (being high priest) sons had been (
Lev 10:2; Num. 16:1-35).
19 From indirect setting God at naught, they pass to direct.
made--though prohibited in
Exod 20:4-
Exod 20:5 to make a likeness, even of the true God.
calf--called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai (
Exod 32:1-
Exod 32:6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (
Deut 4:15-
Deut 4:17), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.
23 he said--namely, to Moses (
Deut 9:13). With God, saying is as certain as doing; but His purpose, while full of wrath against sin, takes into account the mediation of Him of whom Moses was the type (
Exod 32:11-
Exod 32:14;
Deut 9:18-
Deut 9:19).
Moses his chosen--that is, to be His servant (compare
Ps 105:26).
in the breach--as a warrior covers with his body the broken part of a wall or fortress besieged, a perilous place (
Ezek 13:5;
Ezek 22:30).
to turn away--or, "prevent"
his wrath-- (
Num 25:11;
Ps 78:38).
24 The sin of refusing to invade Canaan, "the pleasant land" (
Jer 3:19;
Ezek 20:6;
Dan 8:9), "the land of beauty," was punished by the destruction of that generation (
Num 14:28), and the threat of dispersion (
Deut 4:25;
Deut 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.
despised-- (
Num 14:31).
believed not his word--by which He promised He would give them the land; but rather the word of the faithless spies (compare
Ps 78:22).
26 lifted up his hand--or, "swore," the usual form of swearing (compare
Num 14:30, Margin).
27 To overthrow--literally, "To make them fall"; alluding to the words (
Num 14:39).
among . . . nations . . . lands--The "wilderness" was not more destructive to the fathers (
Ps 106:26) than residence among the heathen ("nations") shall be to the children.
Lev 26:33,
Lev 26:38 is here, before the Psalmist's mind, the determination against the "seed" when rebellious, being not expressed in
Num 14:31-
Num 14:33, but implied in the determination against the fathers.
28 sacrifices of the dead--that is, of lifeless idols, contrasted with "the living God" (
Jer 10:3-
Jer 10:10; compare
Ps 115:4-
Ps 115:7;
1Cor 12:2). On the words,
joined themselves to Baal-peor--see
Num 25:2-
Num 25:3,
Num 25:5.
Baal-peor--that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (
Num 23:28). The name never occurs except in connection with that locality and that circumstance.
29 provoked--excited grief and indignation (
Ps 6:7;
Ps 78:58).
30 stood--as Aaron "stood between the living and the dead, and the plague was stayed" (
Num 16:48).
executed judgment--literally, "judged," including sentence and act.
31 counted . . . righteousness--"a just and rewardable action."
for--or, "unto," to the procuring of righteousness, as in
Rom 4:2;
Rom 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (
Num 25:13;
1Chr 6:4, &c.).
32 (Compare
Num 20:3-
Num 20:12;
Deut 1:37;
Deut 3:26).
went ill with--literally, "was bad for"
Moses--His conduct, though under great provocation, was punished by exclusion from Canaan.
34 They not only failed to expel the heathen, as God
commanded-- (
Exod 23:32-
Exod 23:33), literally, "said (they should)," but conformed to their idolatries [
Ps 106:36], and thus became spiritual adulterers (
Ps 73:27).
37 unto devils--Septuagint, "demons" (compare
1Cor 10:20), or "evil spirits."
38 polluted with blood--literally, "blood," or "murder" (
Ps 5:6;
Ps 26:9).
40 Those nations first seduced and then oppressed them (compare
Judg 1:34;
Judg 2:14;
Judg 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (
Lev 26:39).
44 If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.
45 repented--(compare
Ps 90:13).
46 made . . . pitied-- (
1Kgs 8:50;
Dan 1:9). These tokens encourage the prayer and the promise of praise (
Ps 30:4), which is well closed by a doxology.