Exegetical and Hermeneutical Commentary of Psalms 106:47
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.
47. This prayer is the point to which the long confession of national sin, from Psa 106:6 onward, has been leading up. ‘We have sinned, often and grievously; we are bearing the just punishment of our sins; but we confess our guilt; Thy lovingkindness is inexhaustible, once more bring us to our own land, that we may fulfil the purpose of our calling.’
to give thanks &c.] For Jehovah’s praise is the end and object of Israel’s existence. Cp. Isa 43:21; Psa 22:3, note.
Fuente: The Cambridge Bible for Schools and Colleges
Save us, O Lord our God, and gather us from among the heathen – From among the nations. From this it would seem that the psalm was composed when the nation was in captivity, or was dispersed among the nations that were hostile to them. The prayer is, that as God had, in former periods, recovered his people when they were in exile, or were scattered abroad, he would again graciously interpose and bring them to the land of their fathers, where they had been accustomed to worship God.
To give thanks unto thy holy name – Unto thee; a holy God. That we may praise thee in the place where thou art accustomed to be worshipped – in the sanctuary.
And to triumph in thy praise – To exult; to rejoice; to be glad in praising thee – in thy worship.
Fuente: Albert Barnes’ Notes on the Bible
Verse 47. Save us. O Lord – and gather us] These words, says Calmet, are found in the hymn that was sung at the ceremony of bringing the ark to Jerusalem, 1Ch 16:35-36; but it is supposed they were added by Ezra or some other prophet: here they are in their natural place. The author of the Psalm begs the Lord to gather the Israelites who were dispersed through different countries; for at the dedication of the second temple, under Nehemiah, (where it is probable this Psalm, with the cvth and the cviith, was sung,) there were very few Jews who had as yet returned from their captivity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Save us, O Lord our God: O thou who hast so often pardoned and saved us, notwithstanding our former and manifold provocations, be thou pleased once more to deliver us.
In thy praise; in thy praiseworthy work wrought for us;
praise being put for actions worthy of praise, as it is here, above, Psa 106:2; 1Ch 16:35; Psa 9:14; Phi 4:8, and oft elsewhere.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Save us, O Lord our God,…. Here the psalmist represents the people in captivity, and represents them as praying for deliverance; as well knowing that none but God could save them: and a prayer of this nature, with respect to spiritual salvation, supposes danger, and a sense of it; that they are not able to save themselves, nor any creature able to save them; only the Lord, who is both willing and able; and of this kind is the prayer of faith.
And gather us from among the Heathen; in Babylon, and other countries;
See Gill on the title note “Ps 106:1”.
To give thanks unto thy holy name; bring us out of captivity to our own land, to Jerusalem, to the temple there to give thanks to thy holy name for the merciful deliverance of us; see Ps 122:4.
And to triumph in thy praise; in thy salvation, in thy wondrous works, worthy of praise; or while praising thee: the word signifies to glory therein; and such who are sensible of the mercies they receive from the Lord will make their boast of him and them, and glory; see Ps 34:1.
Fuente: John Gill’s Exposition of the Entire Bible
He has now reached the goal, to which his whole Psalm struggles forth, by the way of self-accusation and the praise of the faithfulness of God. (found only here) is the reflexive of the Piel, to account happy, Ecc 4:2, therefore: in order that we may esteem ourselves happy to be able to praise Thee. In this reflexive (and also passive) sense is customary in Aramaic and post-biblical Hebrew.
Fuente: Keil & Delitzsch Commentary on the Old Testament
47. Save us, Jehovah our God! From the conclusion of the psalm, it is evident, that it was composed during the sad and calamitous dispersion of the people. And although subsequent to the times of Haggai and Malachi, no famous prophets appeared among the people, it is nevertheless probable that some of the priests were endued with the spirit of prophecy, in order that they might direct them to the source whence they might receive all needful consolation. It is my opinion, that after they were dispersed by the tyranny of Antiochus, this form of prayer was adapted to the exigency of their existing circumstances, in which the people, by reflecting upon their former history, might acknowledge that their fathers had, in ways innumerable, provoked God to wrath, since the time he had delivered them. For it was needful for them to be completely humbled, to prevent them from murmuring against God’s dispensations. And seeing that God had extended pardon to their fathers though undeserving of it, that was calculated to inspire them hereafter with the hope of forgiveness, provided they carefully and cordially sought to be reconciled to him; and especially is this the case, because there is here a solemn remembrance of the covenant, through the faith of which they might draw near to God, though his anger was not yet turned away. Besides, as God had chosen them to be his peculiar people, they call upon him to collect into one body the dissevered and bleeding members, according to the prediction of Moses,
“
If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee,” Deu 30:4
This prediction was at length accomplished, when the widely separated multitude were gathered together, and grew up in the unity of the faith. For although that people never regained their earthly kingdom and polity, yet their being grafted into the body of Christ, was a more preferable gathering together. Wherever they were, they were united to each other, and also to the Gentile converts, by the holy and spiritual bond of faith, so that they constituted but one Church, extending itself over the whole earth. They subjoin the end contemplated by their redemption from captivity, namely, that they might celebrate the name of God, and employ themselves continually in his praises.
Fuente: Calvin’s Complete Commentary
(47) Save us.For this prayer the whole psalm has prepared the way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
47. Save us and gather us This was promised by Moses, when they should repent. Deu 30:3. This verse, as Delitzsch says, is the point of the psalm. The sins of the nation have been confessed, divine judgments and compassion have been faithfully recorded, and all culminate in this final purpose of the author a devout prayer for the salvation and gathering together of Israel, that they may praise God. The form slightly varies from the historic entry, (1Ch 16:35😉 which indicates that our psalm may have been modified from it for a subsequent occasion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 106:47. And gather us The opinion of those who imagined this psalm to have been made in the time of the captivity of Babylon, Bishop Patrick thinks to have been very weak; for, says he, this verse upon which they ground that conjecture, may have another construction, and mean no more than this; that God would be pleased, when the nation or any part of it should be carried into captivity, to take pity on them, and to restore them again to their country; or rather, says he, in my opinion, it 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.
REFLECTIONS.This psalm begins, as the foregoing concluded, with Hallelujah; for praise is always comely; and amidst every complaint we have to make, it becometh well the just to be thankful.
1. The Psalmist calls on us to bless God, for he is good, essentially so in himself, and manifesting it to us in acts of kindness surpassing great: for his mercy endureth for ever, to everlasting his faithful people will experience his regard, and therefore are bound to render him the tribute of praise: through who can utter the mighty acts of the Lord, recount the innumerable instances of his kindness and wondrous interpositions? who can shew forth all his praise? alas! our utmost efforts come infinitely short, and the best of our songs are scarcely the lispings of infancy.
2. He pronounces a blessing on God’s believing people. Blessed are they that keep judgment, make God’s word their rule, and desire to walk according thereunto; and he that doeth righteousness at all times; with steady integrity and simplicity seeking before God and man to approve himself in all his ways, and at all seasons.
3. He prays for himself, that by divine grace he may be enabled to approve his fidelity to God, and partake of the blessedness of his people. Remember me, O Lord, with the favour that thou bearest unto thy people. O visit me with thy salvation! for this cometh from God alone, and is to be received as the gift of his boundless favour and free grace; and possessed of this, he may hope to share in the felicity of God’s faithful people, to partake in their eternal inheritance, and join their everlasting songs around the throne of glory. May this be my prayer and my portion for ever!
Fuente: Commentary on the Holy Bible by Thomas Coke
How suitably does the Psalm conclude in prayer and praise? Surely every reader cannot but make the same conclusion, whose mind is properly affected by the perusal of such an interesting view as is here afforded of the Church’s unworthiness, and the Lord’s grace towards her. Whether, as hath been supposed by some, the church was in the captivity of Babylon at the time this Psalm was written, or whether it refers to the general captivity of sin and Satan; yet, the cry of every awakened soul must be, to be gathered from men, from sin, from self, from the world; and to live to God in Christ in the love and delight of Jesus, from day to day. Reader! the Lord grant these mercies to you, to me, to all his people: and then we shall join the redeemed in every place, both above and below, in the same song of Hallelujah. Amen and Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 106:47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.
Ver. 47. Save us, O Lord our God ] This is the main request of the psalm, and the chief thing intended; for for this cause prefaced the prophet, as Psa 106:1-2 , &c., and reckoned up the people’s sins and God’s deliverances, that he might bring in this, “Save us,” as thou ever hast done.
To give thanks unto thy holy name
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 106:47-48
47Save us, O Lord our God,
And gather us from among the nations,
To give thanks to Your holy name
And glory in Your praise.
48Blessed be the Lord, the God of Israel,
From everlasting even to everlasting.
And let all the people say, Amen.
Praise the Lord!
Psa 106:47-48 These words are also found in 1Ch 16:35-36. This Psalm starts with praise to YHWH for His grace to faithful followers. But Israel has not been faithful! Now the psalmist prays for YHWH to act on their behalf and restore Israel from exile!
1. save us – BDB 446, KB 448, Hiphil imperative, cf. 1Ch 16:35
2. gather us from the nations – BDB 867, KB 1062, Piel imperative, cf. Deu 30:3; Psa 147:2; Isa 11:12; Isa 56:8; Eze 39:28
The purpose of the restoration is so that Israel can
1. give thanks to Your holy name – BDB 392, KB 389, Hiphil infinitive construct
2. glory in Your praise – BDB 986, KB 1387, Hithpael infinitive construct
Psa 106:48 Blessed be the Lord This verb (BDB 138, KB 159, Qal passive participle) also occurs in Psa 41:13; Psa 72:18; Psa 89:52. Israel is to bless their God because of who He is and what He has done for them.
Notice the covenant titles of Deity.
1. O Lord our God, Psa 106:47
2. the Lord, the God of Israel, Psa 106:48
From everlasting even to everlasting See Special Topic: Forever (‘olam) .
let all the people say, Amen’ The NASB translates this phrase as a jussive but it is a Qal perfect.
Amen See SPECIAL TOPIC: AMEN . Israel (i.e., people) is to affirm YHWH’s blessedness.
Praise the Lord This Psalm ends the same as Psalms 105, 104. This is liturgical phrasing that opens (i.e., Psa 105:1) and closes (i.e., Psa 105:45) many Psalms. It shows that they were read in worship settings.
The Lord is the shortened form of Yah (BDB 219).
Surprisingly this is missing in the LXX, but included in the Peshitta. It is surely possible that Psa 106:48 -d serves as a doxological close to the fourth Book of the Psalter (i.e., Psa 41:13; Psa 89:52).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
God. Hebrew. Elohim. App-4.
gather us. Not necessary to suppose a late date for the Psalm. The Spirit of God spake by the prophets. David was a prophet (Act 2:30, Act 2:31). Moreover, the Dispersion was well known, being foretold in Deu 28:64. We might as well reason away 1Ki 8:46-60, for Solomon himself prays this prayer.
holy. See note on Exo 3:5.
name. See note on Psa 20:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 106:47
Psa 106:47
“Save us, O Jehovah our God,
And gather us from among the nations,
To give thanks unto thy holy name,
And to triumph in thy praise.”
The prayer here is for God to bring back the people from many nations, not just one, such as Babylon. The prayer is also for salvation.
E.M. Zerr
Psa 106:47-48. This paragraph also is prophecy, and pertains to the return of the Jewish nation from Babylonian captivity. For a detailed account of that great event the reader should examine the books of Ezra and Nehemiah.
Fuente: Old and New Testaments Restoration Commentary
Save us: Psa 14:7, Psa 126:1, 1Ch 16:35
gather: Jer 32:37-41, Eze 36:24-28, Eze 37:21-28, Eze 39:25-29
to give: Psa 107:1-3, 2Co 2:14, Rev 7:10-12
Reciprocal: Exo 18:10 – General 1Ki 8:34 – forgive the sin Neh 1:9 – yet will I Psa 92:4 – General Psa 107:3 – gathered Psa 126:2 – Then was Isa 12:4 – in that day Isa 43:5 – I will Isa 54:7 – with Isa 56:8 – which Jer 12:14 – and pluck Jer 16:15 – that brought Jer 17:14 – save Jer 23:3 – General Jer 31:7 – O Eze 28:25 – When Eze 34:13 – I will bring Luk 1:71 – we Rom 11:26 – There
Fuente: The Treasury of Scripture Knowledge
Psa 106:47-48. Save us, O Lord our God O thou, who hast so often pardoned and saved us, notwithstanding our former and manifold provocations, be thou pleased again to interpose and deliver us, how unworthy soever we may be, from all our present enemies. Gather us from the heathen Restore into their own country such of us as are fallen into their hands. To give thanks unto thy holy name That they may join with us in giving thanks for thy incomparable goodness; and to triumph in thy praise In thy praiseworthy works, wrought for us: saying, Blessed be the Lord God of Israel Let the great Lord of all the world, who has been so gracious to Israel as to choose them for his own peculiar people, be most heartily praised, from everlasting to everlasting From one generation to another, as long as the world shall last, and unto all eternity. And let all the people say, Amen In token of their cheerful concurrence in all these prayers, praises, and confessions. Praise ye the Lord Hebrew, Hallelujah. By these two comprehensive words, Amen and Hallelujah, it is very proper, says Mr. Henry, in religious assemblies, for the people to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God according to his will, saying Amen to the prayers, and Hallelujah to the praises.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
106:47 Save us, O LORD our God, and {a} gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.
(a) Gather your Church which is dispersed, and give us constancy under the cross, that with one consent we may all praise you.
Fuente: Geneva Bible Notes
3. Concluding prayer for deliverance 106:47-48
This petition suggests that the psalmist lived and wrote during Israel’s Babylonian Captivity. It is a simple request for deliverance, claiming no merit to obtain this favor. The writer relied exclusively on the Lord’s covenant faithfulness and His loyal love for His people (Psa 106:45).
The last verse blesses Yahweh and calls on God’s people to praise Him. It is a fitting conclusion to Book 4 of the Psalter, as well as to Psalms 106.
Prayers of confession, such as this one, help us to maintain a realistic dependence on God’s grace. They remind us that God is faithful-even though His people have not been-and thus they encourage faithfulness in us. Hopefully, we who are New Testament believers will learn from the mistakes of the Israelites and not repeat the same errors (1Co 10:11).
V. BOOK 5: CHS. 107-150
There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mar 14:26). Fifteen are Songs of Ascent (120-134), and five are hallel or Hallelujah psalms (146-150). The time of compilation for Book 5 of the Psalter may have been the exilic or postexilic period, perhaps as late as the time of Nehemiah (ca. 444-432 B.C.). [Note: Bullock, p. 68.] There is much emphasis on praise in this section of the Psalter, and one might think if it as "the book of praise."