Praise ye Jehovah This exhortation supplies the want of a title; not that the psalm contains nothing else than thanksgiving and praise to God, but that the people, from the experience of past favors, may obtain the assurance of reconciliation; and thus entertain the hope that God, although at present offended, would soon be pacified towards them. In celebrating the praises of God, therefore, he orders them to call to mind such things as would have a tendency to assuage their grief on account of present ills, and to animate their spirits, and prevent them from sinking into despair. [1]

Footnotes

1 - It is the province of faith to celebrate the divine mercy in the most trying circumstances.

Praise ye the Lord - Margin, "Hallelu-jah." The two Hebrew words mean, "praise ye 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 Psalm 105:1.
For he is good: for his mercy endureth for ever - See Psalm 100:5, note; Psalm 107:1, note; where the language in the Hebrew is the same.

Praise ye the Lord - This, which is a sort of title, is wanting in several MSS., and in the Syriac Version.
O give thanks unto the Lord; for he is good - Ye who live by his bounty should praise his mercy. God is the good Being, and of all kinds of good he is the Author and Dispenser. That the term God among our Anglo-Saxon ancestors, expressed both the Supreme Being and good or goodness, is evident from the Anglo-Saxon version of this clause: "Confess Lord for that God, (or good), for that on world mildheartness his." Which the old Psalter thus translates and paraphrases: -
Trans. Schifes to Lorde for he is gude; for in worlde the mercy of him.
Par - Schryfes synes, and louyngs to God. for he is gude of kynde, that nane do bot aske his mercy; for it lastes to the worlds ende in wriches whame it comfortes and delyvers: and the blysfulhede that is gyfen thrugh mercy is endles. That is: -
Confess your sins, and give praise to God, for he is good in his nature to all that ask his mercy; for it lasts to the world's end in comforting and delivering the wretched: and the blessedness that is given through mercy is endless.

Praise (a) ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
(a) The prophet exhorts the people to praise God for his past benefits, that by this their minds may be strengthened against all present troubles and despair.

Praise ye the Lord,.... Or "hallelujah"; which, according to the Arabic version, is the title of the psalm; and so it stands in the Septuagint, Vulgate Latin, and Ethiopic versions. Several psalms following begin in like manner; it begins as the former ended, and ends as it begins; praise being due to God at all times, and on all occasions.
O give thanks unto the Lord: always, for all things, temporal and spiritual, since not worthy of any: or, confess unto the Lord (h); his great goodness, and your unworthiness; and all your sins and transgressions committed against him, who only can pardon.
For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.
For his mercy endureth for ever; notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.
(h) "confitemini Domino", V. L. Pagninus, Montanus, &c.

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.

This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psalm 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psalm. 106:1-48)
Praise, &c.--(See on Psalm 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1-Chronicles 16:34-36 is the source from which the beginning and end of this Psalm are derived.

The Psalm begins with the liturgical call, which has not coined for the first time in the Maccabaean age (1 Macc. 4:24), but was already in use in Jeremiah's time (Psalm 33:11). The lxx appropriately renders טּוב by χρηστός, for God is called "good" not so much in respect of His nature as of the revelation of His nature. The fulness of this revelation, says Psalm 106:2 (like Psalm 40:6), is inexhaustible. גּבוּרות are the manifestations of His all-conquering power which makes everything subservient to His redemptive purposes (Psalm 20:7); and תּהלּה is the glory (praise or celebration) of His self-attestation in history. The proclaiming of these on the part of man can never be an exhaustive echo of them. In Psalm 106:3 the poet tells what is the character of those who experience such manifestations of God; and to the assertion of the blessedness of these men he appends the petition in Psalm 106:4, that God would grant him a share in the experiences of the whole nation which is the object of these manifestations. עמּך beside בּרצון is a genitive of the object: with the pleasure which Thou turnest towards Thy people, i.e., when Thou again (cf. Psalm 106:47) showest Thyself gracious unto them. On פּקד cf. Psalm 8:5; Psalm 80:15, and on ראה ב, Jeremiah 29:32; a similar Beth is that beside לשׂמח (at, on account of, not: in connection with), Psalm 21:2; Psalm 122:1. God's "inheritance" is His people; the name for them is varied four times, and thereby גּוי is also exceptionally brought into use, as in Zephaniah 2:9.