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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 106 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/106.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/106.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/106-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/105.htm" title="Psalm 105">◄</a> Psalm 106 <a href="../psalms/107.htm" title="Psalm 107">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld"> CVI.</span><p>The motive of this historical psalm differs from that of the last as it does from that of Psalms 78. Its survey of the past is neither hymnic nor didactic, but penitential. Though the first of the series of “Hallelujah” psalms, it is closely related to these long liturgical confessions of national sins which are distinctly enjoined in Deuteronomy 26, where the type form of them is given, and of which the completest specimen is retained in Nehemiah 9.<p>But this example sprang from particular circumstances. It evidently dates from the exile period, and may well, both from its spirit and from its actual correspondence of thought and language in some of the verses, have been composed by Ezekiel, to encourage that feeling of penitence from which alone a real reformation and restoration of the nation could be expected. The verse is mostly synthetic.<p> <div class="versenum"><a href="/psalms/106-1.htm">Psalm 106:1</a></div><div class="verse">Praise ye the LORD. O give thanks unto the LORD; for <i>he is</i> good: for his mercy <i>endureth</i> for ever.</div>(1-5) These verses form an introduction to the psalm, and make it evident that while the writer spoke as one of a community, and for the community, he still felt his <span class= "ital">personal </span>relation to Jehovah.<p>(1) This formula of praise in the Jewish Church occupied, as a choral refrain, a similar position to the <span class= "ital">Gloria Patri </span>in Christian worship. The precise date of its first appearance cannot be ascertained. The chronicler includes it in the compilation from different psalms, which he introduces as sung when the Ark was brought to Zion (<a href="/1_chronicles/16-34.htm" title="O give thanks to the LORD; for he is good; for his mercy endures for ever.">1Chronicles 16:34</a>): and represents it not only as chanted by the procession of priests and Levites, but as bursting spontaneously from the lips of the assembled multitudes at the dedication of Solomon’s Temple (<a href="/2_chronicles/7-3.htm" title="And when all the children of Israel saw how the fire came down, and the glory of the LORD on the house, they bowed themselves with their faces to the ground on the pavement, and worshipped, and praised the LORD, saying, For he is good; for his mercy endures for ever.">2Chronicles 7:3</a>). He mentions it also in connection with Jehoshaphat’s revival of choral music. And it is probable that he was not guilty of any great anachronism in giving it this early existence; for Jeremiah speaks of it as a refrain as familiar as those customary at weddings (<a href="/jeremiah/33-11.htm" title="The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endures for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, said the LORD.">Jeremiah 33:11</a>), and, indeed, foretells its revival as of a practice once common, but long disused. But the fact that it is found in four liturgical hymns, besides Psalms 136, where it becomes a refrain after every verse, as well <span class= "ital">as </span>its express mention in <a href="/ezra/3-11.htm" title="And they sang together by course in praising and giving thanks to the LORD; because he is good, for his mercy endures for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.">Ezra 3:11</a> as used at the dedication of the second Temple, shows that its use became more general after the Captivity; and it was in use in the Maccabæan period (<a href="//apocrypha.org/1_maccabees/4-24.htm" title="After this they went home, and sung a song of thanksgiving, and praised the Lord in heaven: because it is good, because his mercy endureth forever.">1 Maccabees 4:24</a>).<p> <div class="versenum"><a href="/psalms/106-2.htm">Psalm 106:2</a></div><div class="verse">Who can utter the mighty acts of the LORD? <i>who</i> can shew forth all his praise?</div>(2) <span class= "bld">Praise.</span>—<span class= "ital">Tehillah, </span>a term that has become technical for a liturgic hymn. (<span class= "ital">Tehillîm </span>is the general Hebrew word for the psalter. See Gen. Introduction.) The psalmist asks in this verse who is worthy or privileged to sing a <span class= "ital">tehillah, </span>and replies himself that loyalty to the covenant confers this privilege.<p> <div class="versenum"><a href="/psalms/106-5.htm">Psalm 106:5</a></div><div class="verse">That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.</div>(5) The tone of this verse indicates a prospect of a speedy advent of good.; and serves itself to give a probable date to the psalm.<p> <div class="versenum"><a href="/psalms/106-6.htm">Psalm 106:6</a></div><div class="verse">We have sinned with our fathers, we have committed iniquity, we have done wickedly.</div>(6) <span class= "bld">We.</span>—Regard must be paid to the fact that the confession includes the speaker and his generation, as well as the ancestors of the race. The psalm proceeds from the period of the Captivity, when the national conscience, or at all events that of the nobler part of the nation, was thoroughly alive to the sinfulness of idolatry.<p> <div class="versenum"><a href="/psalms/106-7.htm">Psalm 106:7</a></div><div class="verse">Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked <i>him</i> at the sea, <i>even</i> at the Red sea.</div>(7) <span class= "bld">At</span> <span class= "bld">the sea.</span>—LXX., “going up to the sea.” (12) An epitome of <a href="/exodus/14-31.htm" title="And Israel saw that great work which the LORD did on the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.">Exodus 14:31</a>; <a href="/exodus/14-15.htm" title="And the LORD said to Moses, Why cry you to me? speak to the children of Israel, that they go forward:">Exodus 14:15</a><p> <div class="versenum"><a href="/psalms/106-13.htm">Psalm 106:13</a></div><div class="verse">They soon forgat his works; they waited not for his counsel:</div>(13-33) These twenty verses cover the desert wanderings, beginning with <span class= "ital">the </span>discontented spirit mentioned in <a href="/exodus/15-23.htm" title="And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.">Exodus 15:23</a>.<p>(13) <span class= "bld">They waited not . . .</span>—They could not <span class= "ital">wait </span>for the natural and orderly outcome of the counsel of God.<p> <div class="versenum"><a href="/psalms/106-14.htm">Psalm 106:14</a></div><div class="verse">But lusted exceedingly in the wilderness, and tempted God in the desert.</div>(14) <span class= "bld">Lusted.</span>—See margin.<p> <div class="versenum"><a href="/psalms/106-15.htm">Psalm 106:15</a></div><div class="verse">And he gave them their request; but sent leanness into their soul.</div>(15) <span class= "bld">Leanness.</span>—The LXX., Vulg., and Syriac read <span class= "ital">“</span>satiety.” As Mr. Burgess points out, by accepting this reading, and giving <span class= "ital">nephesh </span>its very usual signification of “lust” (comp. <a href="/psalms/78-18.htm" title="And they tempted God in their heart by asking meat for their lust.">Psalm 78:18</a>, where also the word rendered “request” occurs) we get two exact synthetical clauses:—<p><span class= "ital">“</span>And he gave them their request,<p>And sent satiety for their lust.”<p> <div class="versenum"><a href="/psalms/106-16.htm">Psalm 106:16</a></div><div class="verse">They envied Moses also in the camp, <i>and</i> Aaron the saint of the LORD.</div>(16-18) The poet has Numbers 16, 17 in his mind.<p>(16) <span class= "bld">Saint.</span>—The holy one. The complaint of the disaffected party was that Moses and Aaron usurped this title, which belonged to all the congregation (<a href="/context/numbers/16-3.htm" title="And they gathered themselves together against Moses and against Aaron, and said to them, You take too much on you, seeing all the congregation are holy, every one of them, and the LORD is among them: why then lift you up yourselves above the congregation of the LORD?">Numbers 16:3-5</a>).<p> <div class="versenum"><a href="/psalms/106-17.htm">Psalm 106:17</a></div><div class="verse">The earth opened and swallowed up Dathan, and covered the company of Abiram.</div>(17) The omission of Korah is in keeping with the historical accounts, which indicate a difference both in the attitude of Korah and his family from that of Dathan and Abiram, and also a difference of fate. (Comp. <a href="/numbers/16-23.htm" title="And the LORD spoke to Moses, saying,">Numbers 16:23</a>, <span class= "ital">seqq.; </span><a href="/deuteronomy/11-6.htm" title="And what he did to Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the middle of all Israel:">Deuteronomy 11:6</a>; <a href="/numbers/26-10.htm" title="And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.">Numbers 26:10</a>.)<p> <div class="versenum"><a href="/psalms/106-19.htm">Psalm 106:19</a></div><div class="verse">They made a calf in Horeb, and worshipped the molten image.</div>(19) <span class= "bld">In Horeb.</span>—This expression, which is Deuteronomic (see <a href="/deuteronomy/4-15.htm" title="Take you therefore good heed to yourselves; for you saw no manner of similitude on the day that the LORD spoke to you in Horeb out of the middle of the fire:">Deuteronomy 4:15</a>; <a href="/deuteronomy/5-2.htm" title="The LORD our God made a covenant with us in Horeb.">Deuteronomy 5:2</a>, &c), shows that <a href="/context/deuteronomy/9-8.htm" title="Also in Horeb you provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.">Deuteronomy 9:8-12</a>, as well as Exodus 32, was before the poet.<p> <div class="versenum"><a href="/psalms/106-20.htm">Psalm 106:20</a></div><div class="verse">Thus they changed their glory into the similitude of an ox that eateth grass.</div>(20) <span class= "bld">Their glory</span>—<span class= "ital">i.e.,</span> Jehovah, as shown by <a href="/jeremiah/2-11.htm" title="Has a nation changed their gods, which are yet no gods? but my people have changed their glory for that which does not profit.">Jeremiah 2:11</a>.<p><span class= "bld">Similitude.</span>—This is also a Deuteronomic word (<a href="/deuteronomy/4-16.htm" title="Lest you corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,">Deuteronomy 4:16</a>; <a href="/deuteronomy/4-18.htm" title="The likeness of any thing that creeps on the ground, the likeness of any fish that is in the waters beneath the earth:">Deuteronomy 4:18</a>), meaning originally “structure,” from a root meaning “to build,” and so “form,” “model.”<p> <div class="versenum"><a href="/psalms/106-21.htm">Psalm 106:21</a></div><div class="verse">They forgat God their saviour, which had done great things in Egypt;</div>(21) <span class= "bld">Forgot God their saviour.</span>—With evident allusion to <a href="/deuteronomy/6-12.htm" title="Then beware lest you forget the LORD, which brought you forth out of the land of Egypt, from the house of bondage.">Deuteronomy 6:12</a>.<p> <div class="versenum"><a href="/psalms/106-22.htm">Psalm 106:22</a></div><div class="verse">Wondrous works in the land of Ham, <i>and</i> terrible things by the Red sea.</div>(22) <span class= "bld">Land of Ham.</span>—A synonym for Egypt, peculiar to the historic psalms (<a href="/psalms/78-51.htm" title="And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:">Psalm 78:51</a>; <a href="/psalms/105-23.htm" title="Israel also came into Egypt; and Jacob sojourned in the land of Ham.">Psalm 105:23</a>; <a href="/psalms/105-27.htm" title="They showed his signs among them, and wonders in the land of Ham.">Psalm 105:27</a>).<p> <div class="versenum"><a href="/psalms/106-23.htm">Psalm 106:23</a></div><div class="verse">Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy <i>them</i>.</div>(23) <span class= "bld">Stood before him in the breach . . .</span>—This is generally explained after <a href="/ezekiel/22-30.htm" title="And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.">Ezekiel 22:30</a>, where undoubtedly it is an image taken from the defence of a besieged town. (Comp. <a href="/ezekiel/13-5.htm" title="You 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.">Ezekiel 13:5</a>.) But it is possible that we should render, “Had not Moses stood before him (<span class= "ital">i.e., </span>submissively; see <a href="/genesis/41-46.htm" title="And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.">Genesis 41:46</a>; <a href="/deuteronomy/1-38.htm" title="But Joshua the son of Nun, which stands before you, he shall go in thither: encourage him: for he shall cause Israel to inherit it.">Deuteronomy 1:38</a>) in the breaking forth (of his anger),” since the verb from which the substantive here used comes is the one employed (<a href="/exodus/19-22.htm" title="And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth on them.">Exodus 19:22</a>), “lest the Lord break forth upon them.” So the LXX. seem to have understood the passage, since they render here by the same word, which in <a href="/psalms/106-30.htm" title="Then stood up Phinehas, and executed judgment: and so the plague was stayed.">Psalm 106:30</a> does duty for “plague.” (Comp. Vulg., <span class= "ital">refractio</span>.)<p> <div class="versenum"><a href="/psalms/106-24.htm">Psalm 106:24</a></div><div class="verse">Yea, they despised the pleasant land, they believed not his word:</div>(24-27) The rebellion that followed the report of the spies.<p> <div class="versenum"><a href="/psalms/106-26.htm">Psalm 106:26</a></div><div class="verse">Therefore he lifted up his hand against them, to overthrow them in the wilderness:</div>(26) <span class= "bld">Lifted up his hand.</span>—Not to strike, but to give emphasis to the oath pronounced against the sinners. (See <a href="/exodus/6-8.htm" title="And I will bring you in to the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.">Exodus 6:8</a>, margin; <a href="/deuteronomy/32-40.htm" title="For I lift up my hand to heaven, and say, I live for ever.">Deuteronomy 32:40</a>; comp. <a href="/psalms/144-8.htm" title="Whose mouth speaks vanity, and their right hand is a right hand of falsehood.">Psalm 144:8</a>.) The substance of the oath here referred to is given in <a href="/context/numbers/14-28.htm" title="Say to them, As truly as I live, said the LORD, as you have spoken in my ears, so will I do to you:">Numbers 14:28-35</a>.<p> <div class="versenum"><a href="/psalms/106-27.htm">Psalm 106:27</a></div><div class="verse">To overthrow their seed also among the nations, and to scatter them in the lands.</div>(27) <span class= "bld">Overthrow.</span>—This verse is evidently copied from <a href="/ezekiel/20-23.htm" title="I lifted up my hand to them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;">Ezekiel 20:23</a>, but the psalmist has either intentionally or accidentally changed the prophet’s verb “scatter” into “overthrow,” just used in <a href="/psalms/106-26.htm" title="Therefore he lifted up his hand against them, to overthrow them in the wilderness:">Psalm 106:26</a>. The error, if an error, is as old as the LXX. version.<p> <div class="versenum"><a href="/psalms/106-28.htm">Psalm 106:28</a></div><div class="verse">They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.</div>(28-31) The licentious character of the cult of Baal-peor in Numbers 25 is expressed in the word “joined,” better, <span class= "ital">yoked. </span>LXX. and Vulg., “were initiated,” <span class= "ital">i.e., </span>by prostitution.<p>(28) <span class= "bld">Ate the sacrifices of the dead</span>—<span class= "ital">i.e.</span>, the sacrifices of a <span class= "ital">dead </span>divinity. <a href="/numbers/25-2.htm" title="And they called the people to the sacrifices of their gods: and the people did eat, and bowed down to their gods.">Numbers 25:2</a>, “and they called the people unto the sacrifices of their gods,” shows that here we must not see any allusion to necromantic rites, such as are referred to in <a href="/deuteronomy/18-11.htm" title="Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.">Deuteronomy 18:11</a>; <a href="/isaiah/8-19.htm" title="And when they shall say to you, Seek to them that have familiar spirits, and to wizards that peep, and that mutter: should not a people seek to their God? for the living to the dead?">Isaiah 8:19</a>, and the parallelism shows that the “god” in question is Baal-peor.<p><span class= "bld">Carcases of idols.</span>—This phrase is actually used in <a href="/leviticus/26-30.htm" title="And I will destroy your high places, and cut down your images, and cast your carcasses on the carcasses of your idols, and my soul shall abhor you.">Leviticus 26:30</a>; here no doubt the plural is used poetically for the singular.<p> <div class="versenum"><a href="/psalms/106-30.htm">Psalm 106:30</a></div><div class="verse">Then stood up Phinehas, and executed judgment: and <i>so</i> the plague was stayed.</div>(30) <span class= "bld">Executed judgment.</span>—The Prayer Book has “prayed,” following the Chaldee and Syriac. The LXX. and Vulg. have “appeased.”<p> <div class="versenum"><a href="/psalms/106-32.htm">Psalm 106:32</a></div><div class="verse">They angered <i>him</i> also at the waters of strife, so that it went ill with Moses for their sakes:</div>(32, 33) The insurrection against Moses and Aaron at Meribah Kadesh, entailing on the Lawgiver the forfeiture for himself of entering into Canaan. (See references in the margin.)<p> <div class="versenum"><a href="/psalms/106-33.htm">Psalm 106:33</a></div><div class="verse">Because they provoked his spirit, so that he spake unadvisedly with his lips.</div>(33) <span class= "bld">They provoked his spirit.</span>—The natural interpretation is to take this of Moses’ spirit. So LXX. and Vulg., “they embittered his spirit.” The usage of the phrase is, however, in favour of referring the words to the temper of the people towards God,” they rebelled against His spirit.”<p><span class= "bld">Spake unadvisedly.</span>—Compare the same verb with the same addition, “with the lips,” in <a href="/leviticus/5-4.htm" title="Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatever it be that a man shall pronounce with an oath, and it be hid from him; when he knows of it, then he shall be guilty in one of these.">Leviticus 5:4</a>. This interpretation of the fault of Moses is partial. A comparison of all the historical narratives shows that it was rather for a momentary lapse into the despairing spirit of the people, than for addressing them as rebels, that Moses was excluded from the Promised Land.<p> <div class="versenum"><a href="/psalms/106-34.htm">Psalm 106:34</a></div><div class="verse">They did not destroy the nations, concerning whom the LORD commanded them:</div>(34-39) The national sin after the settlement in Canaan.<p> <div class="versenum"><a href="/psalms/106-37.htm">Psalm 106:37</a></div><div class="verse">Yea, they sacrificed their sons and their daughters unto devils,</div>(37) <span class= "bld">Devils.</span>—Literally, <span class= "ital">lords, </span>meaning, of course, the false deities. The word is, no doubt, chosen to represent the meaning of the heathen gods’ names <span class= "ital">Ba’alîm, Adonîm. </span>For the same Hebrew word, see <a href="/deuteronomy/32-17.htm" title="They sacrificed to devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.">Deuteronomy 32:17</a> (<a href="/judges/2-11.htm" title="And the children of Israel did evil in the sight of the LORD, and served Baalim:">Judges 2:11</a>, Baalim).<p>The Arabic equivalent of the Hebrew word became in Spain <span class= "ital">the Cid, </span>and exists still in the Moorish <span class= "ital">sidi, i.e.</span>, “my lord.”<p> <div class="versenum"><a href="/psalms/106-38.htm">Psalm 106:38</a></div><div class="verse">And shed innocent blood, <i>even</i> the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.</div>(38) <span class= "bld">Innocent blood.</span>—Human sacrifice, and especially that of <span class= "ital">children, </span>was a Canaanite practice. It seems to have been inherent in Phoenician custom, for Carthage was, two centuries after Christ, notorious for it. (See Sil. Ital., iv. 767.)<p> <div class="versenum"><a href="/psalms/106-40.htm">Psalm 106:40</a></div><div class="verse">Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.</div>(40-43) Having made review of the sinful past, the poet briefly but impressively describes the punishment which once and again had fallen on the nation. But as his purpose is to make his generation look on the Captivity as a supreme instance of this punishment, and to seek for deliverance by repentance, he mentions only the judgments inflicted by foreign foes.<p> <div class="versenum"><a href="/psalms/106-46.htm">Psalm 106:46</a></div><div class="verse">He made them also to be pitied of all those that carried them captives.</div>(46) <span class= "bld">Made them also to be pitied.</span>—Literally, <span class= "ital">gave them for companions, </span>a phrase found in Solomon’s prayer (<a href="/1_kings/8-50.htm" title="And forgive your people that have sinned against you, and all their transgressions wherein they have transgressed against you, and give them compassion before them who carried them captive, that they may have compassion on them:">1Kings 8:50</a>, and also in <a href="/daniel/1-9.htm" title="Now God had brought Daniel into favor and tender love with the prince of the eunuchs.">Daniel 1:9</a>, Heb.).<p> <div class="versenum"><a href="/psalms/106-47.htm">Psalm 106:47</a></div><div class="verse">Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, <i>and</i> to triumph in thy praise.</div>(47) <span class= "bld">Save us.</span>—For this prayer the whole psalm has prepared the way.<p> <div class="versenum"><a href="/psalms/106-48.htm">Psalm 106:48</a></div><div class="verse">Blessed <i>be</i> the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.</div>(48) <span class= "bld">Blessed . . .</span>—The doxology, which is only slightly altered from that at the end of the second book, is quoted as part of the psalm in <a href="/1_chronicles/16-36.htm" title="Blessed be the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.">1Chronicles 16:36</a>—an indication that by that time this book was complete, if not the whole collection.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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