Psalm 106:4
Remember me, O LORD, with the favor that you bore to your people: O visit me with your salvation;
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Psalm 106:4. Remember me, O Lord, &c. — Or, us: for he may be considered as praying, either for himself, or for the church of God among the Israelites, that they, with himself, might partake of the blessedness here spoken of. With the favour that thou bearest unto thy people — With those favours and blessings which thou dost usually and peculiarly confer upon thy people; meaning chiefly the pardon of their sins, by which they had brought their present miseries upon themselves, and a complete deliverance from those miseries, which they might improve to God’s praise and glory, as well as to their own comfort. O visit me with thy salvation — Thy great salvation, that of the soul. “Afford me,” as Dr. Hammond interprets the clause, “that pardon and that grace which I stand in need of, and can hope for from none but thee.” Let that salvation be my portion for ever, and the pledges of it my present comfort. That I may see — That is, enjoy, as the next clause explains it; the good of thy chosen — The good which thou usest to bestow on thy chosen people, or such as are Israelites indeed. That I may rejoice in the gladness of thy nation — With such joy as thou hast formerly afforded to thy beloved nation, or people. That I may glory with thine inheritance — That I and the congregation of thy people may have occasion to glory in thy goodness toward us.106:1-5 None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.Remember me, O Lord, with the favor that thou bearest unto thy people - literally, "Remember me with the favor of thy people." This is the language of the author of the psalm: a pious ejaculation such as will occur to the mind in recounting what God has done for his church; what are the advantages of being his friends; what blessings of peace, happiness, and joy are connected with true religion. Even the wicked sometimes have this feeling when they look on the happy life, and the peaceful death of the godly. So Balaam said, "Let me die the death of the righteous, and let my last end be like his!" Numbers 23:10.

O visit me with thy salvation - Come to me with salvation; confer it upon me.

4, 5. 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).

Remember me; or, us; for he speaks here in the name and on the behalf of the whole nation, as is evident from Psalm 106:6,7,47, of which he oft speaks as of one person.

With the favour that thou bearest unto thy people; with those favours and blessings which thou dost usually and peculiarly give to thy people; such as the pardon of all our sins, by which we have procured our present miseries, and a complete deliverance, and that improved to thy praise and glory, as well as to our own comfort, as is clearly implied, Psalm 106:47. Visit me with thy salvation; give me that salvation or deliverance which thou hast promised, and which none but thou canst give. Remember me, O Lord, with the favour that thou bearest unto thy people,.... The Lord has a special and peculiar people, whom he has chosen, taken into covenant, given to his Son, redeemed by him, who are called by grace, and brought to glory: to these he bears a peculiar favour, loves with an everlasting love; which he has shown in the choice of them; in the gift of his Son to them; in their regeneration, and eternal salvation. Now nothing can be more desirable than an interest in this favour, in which is life, spiritual and eternal; is the strength and security of believers, the source of their comfort, and the foundation of their happiness: to be remembered with this is to have a view of interest in it, a comfortable sensation of it, and an application of benefits by it.

O visit me with thy salvation; a prayer, either for the coming of Christ, as God's salvation, promised, expected, and wished for; or, however, for an application of spiritual salvation to be wrought out by him; for a view of interest in it; to have the joys and comforts of it now, and the full possession of it hereafter. A gracious and desirable visit this! The ends of such requests, or of such a visit, follow:

Remember me, O LORD, with the {c} favour that thou bearest unto thy people: O visit me with thy salvation;

(c) Let the good will that you bear to your people extend to me, that by it I may be received into your number.

4, 5. The personal prayer of these verses is not out of place. It need not be regarded as the devout ejaculation of some reader, written in the margin of his copy, from which it was subsequently introduced into the text. Nor can it be regarded as the prayer of the community personified, for the speaker distinguishes himself from the community in Psalm 106:5.

It should be compared with the prayers interspersed in Nehemiah’s memoirs (Nehemiah 5:19; Nehemiah 6:14; Nehemiah 13:22; Nehemiah 13:31), and with the earnest desire of the author of Psalms 89 : (Psalm 106:46 ff.) that he may live to see the restoration. Doubtless every individual who used the Psalm would appropriate it to himself. The LXX reads ‘remember us … visit us,’ but this is probably only an assimilation to Psalm 106:6.

with the favour that thou bearest unto thy people] Lit. with (or in) the favour (or acceptance) of thy people. In Isaiah 49:8 ‘a time of acceptance’ stands in parallelism with ‘a day of salvation.’ The Psalmist prays that he personally may share in the restoration of Israel to Jehovah’s favour (Psalm 85:1) by His saving mercy.Verse 4. - Remember me, O Lord, with the favour that thou bearest unto thy people. A prayer for individual blessing, not very usual in a psalm concerned with national sins and national deliverances. Professor Cheyne compares the parenthetic utterances of Nehemiah (Nehemiah 5:19; Nehemiah 13:14, 22, 31), but doubts whether the entire passage (vers. 4, 5) is not an interpolation. O visit me with thy salvation (comp. Psalm 18:35; Psalm 85:7). Now follows the miraculous guidance through the desert to the taking possession of Canaan. The fact that the cloud (ענן, root ען, to meet, to present itself to view, whence the Arabic ‛ănăn, the visible outward side of the vault of heaven) by day, and becoming like fire by night, was their guide (Exodus 13:21), is left out of consideration in Psalm 105:39. With למסך we are not to associate the idea of a covering against foes, Exodus 14:19., but of a covering from the smiting sun, for פּרשׁ (Exodus 40:19), as in Isaiah 4:5., points to the idea of a canopy. In connection with the sending of the quails the tempting character of the desire is only momentarily dwelt upon, the greater emphasis is laid on the omnipotence of the divine goodness which responded to it. שׁאלוּ is to be read instead of שׁאל, the w before w having been overlooked; and the Kerמ writes and points שׂליו (like סתיו, עניו) in order to secure the correct pronunciation, after the analogy of the plural termination יו-. The bread of heaven (Psalm 78:24.) is the manna. In Psalm 105:41 the giving of water out of the rock at Rephidim and at Kadesh are brought together; the expression corresponds better to the former instance (Exodus 17:6, cf. Numbers 20:11). הלכוּ refers to the waters, and נהר for כּנּהרות, Psalm 78:16, is, as in Psalm 22:14, an equation instead of a comparison. In this miraculous escort the patriarchal promise moves on towards its fulfilment; the holy word of promise, and the stedfast, proved faith of Abraham - these were the two motives. The second את is, like the first, a sign of the object, not a preposition (lxx, Targum), in connection with which Psalm 105:42 would be a continuation of Psalm 105:42, dragging on without any parallelism. Joy and exulting are mentioned as the mood of the redeemed ones with reference to the festive joy displayed at the Red Sea and at Sinai. By Psalm 105:43 one is reminded of the same descriptions of the antitype in Isaiah, Isaiah 35:10; Isaiah 51:11; Isaiah 55:12, just as Psalm 105:41 recalls Isaiah 48:21. "The lands of the heathen" are the territories of the tribes of Canaan. עמל is equivalent to יגיע in Isaiah 45:14 : the cultivated ground, the habitable cities, and the accumulated treasures. Israel entered upon the inheritance of these peoples in every direction. As an independent people upon ground that is theirs by inheritance, keeping the revealed law of their God, was Israel to exhibit the pattern of a holy nation moulded after the divine will; and, as the beginning of the Psalm shows, to unite the peoples to themselves and their God, the God of redemption, by the proclamation of the redemption which has fallen to their own lot.
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