Albert Barnes Commentary Psalms 106

Praise ye the Lord - Margin, “Hallelu-jah.” The two Hebrew words mean, “praise you the Lord.” They are the same words with which the previous psalm closes, and are here designed to indicate the general duty illustrated in the psalm.

O give thanks unto the Lord - See the notes at Psalms 105:1.

For he is good: for his mercy endureth for ever - See Psalms 100:5, note; and Psalms 107:1, note; where the language in the Hebrew is the same.

Who can utter the mighty acts of the Lord? - Who can speak the great things of God? Who can find language which will suitably express what He has done, or which will "come up" in sublimity to His acts? In other words, human language must fall immeasurably short of adequately expressing the praises of Yahweh, or conveying the fullness of what He has done. Who has not felt this when he has endeavored to praise God in a proper manner? Compare the notes at Psalm 40:5.

Who can shew forth all his praise - Hebrew, "Cause to be heard." That is, language cannot be found which would cause "it to be heard" in a suitable manner.

Blessed are they that keep judgment - They are blessed, for their conduct is right, and it leads to happiness. The Hebrew is, “the keepers of judgment;” that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity.

And he that doeth righteousness at all times - All who yield obedience to just law—whether a nation or an individual. The psalm is designed to illustrate this “by contrast;” that is, by showing, in the conduct of the Hebrew people, the consequences of “disobedience,” and thus impliedly what would have been, and what always must be, the consequences of the opposite course. Compare Psalms 15:1-5.

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 exclamation that will occur to the mind when recounting what God has done for his church, what the advantages are of being his friends, and what blessings of peace, happiness, and joy are connected with true religion.

Even the wicked sometimes have this feeling when they look upon 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.

That I may see the good of your chosen - Your chosen people; or, your elect. That I may possess and enjoy the same favor and happiness which they do. It is implied here that there are special favors conferred on them, or that happiness is found in the friendship of God which is not to be found elsewhere. It is a characteristic of true piety to desire to make that our own. A truly religious man more desires the happiness which results from being among the “chosen” of God than all that the world can confer.

That I may rejoice in the gladness of your nation - The happiness found in the nation that serves you. True religion—the favor of God—not only confers happiness on the “individual” who possesses it, but on the nation or people where it prevails. It is just as much suited to produce happiness there, and is just as necessary for happiness there, as in the case of an individual.

That I may glory with your inheritance - That I may share the honor of your people. The word “inheritance” here is used to denote that which is one’s own, and is thus applied to the people of God considered as “his.” The meaning is that the psalmist desired no other glory, honor, or distinction than that which pertained to God’s people as such. He sought not the “glory” connected with the distinctions of the world; the display of wealth; the triumph of genius, of conquest, of arms—but the “glory” of being a friend of God and of partaking of that which God confers on his people.