A.M. 2962. B.C. 1042.
The foregoing Psalm was a history of God's goodness to Israel: this is a history of their provocations and rebellions against him. Poole, Mudge, and some other commentators, infer from the prayer in Psalms 106:47, that it was composed in the time of the Israelites' captivity and dispersion. But certainly no conclusive argument can be drawn from thence to that effect, because we find the same verse, as also the 48th, and the first in the Psalm delivered by David to Asaph, at the bringing up of the ark to Zion, 1 Chronicles 16., a circumstance which renders it highly probable that it was composed by him. And that verse, and also some other verses of the Psalm, may refer to other dispersions of the Israelites, as, suppose, “to those who in the days of Saul, or before, were taken prisoners by the Philistines and other nations: whom David beseeches 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.” This is Bishop Patrick's opinion, and it appears very probable. In the Psalm we have the preface, Psalms 106:1-5. The narrative of the sins of Israel, aggravated by the great things God had done for them; their provocations at the Red sea, Psalms 106:6-12. Their lusting for flesh, Psalms 106:13-15. Mutinying, Psalms 106:16-18. Worshipping the golden calf, Psalms 106:19-23. Murmuring, Psalms 106:24-27. Worshipping Baal-peor, Psalms 106:28-31. Quarrelling with Moses, Psalms 106:32; Psalms 106:33. Mixing with the nations of Canaan, and, instead of suppressing their idolatrous worship, imitating it, Psalms 106:34-39. A relation of God's frequent judgments, and as frequent mercies, Psalms 106:40-46. A prayer that God would gather and save them, and a thanksgiving, Psalms 106:47; Psalms 106:48. The Psalm begins and ends with Hallelujah.