Psalm 106:10
And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
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106:6-12 Here begins a confession of sin; for we must acknowledge that the Lord has done right, and we have done wickedly. We are encouraged to hope that though justly corrected, yet we shall not be utterly forsaken. God's afflicted people own themselves guilty before him. God is distrusted because his favours are not remembered. If he did not save us for his own name's sake, and to the praise of his power and grace, we should all perish.And he saved them from the hand of him that hated them - From Pharaoh. By making a path through the waters, they were enabled to escape; by the overthrow of the Egyptians in the Red Sea, they were completely and forever delivered from their oppressors. Exodus 14:30. 9. rebuked—(Ps 104:7).

as through the wilderness—(Isa 63:11-14).

Of him that hated them; of Pharaoh, who pursued them with cruel rage and hatred. And he saved them from the hand of him that hated them,.... As Pharaoh and his people did, because of their numerous increase, which they endeavoured to prevent; and still more because of the plagues inflicted on them; and now because they were got away from them, and therefore pursued them in great wrath and indignation, Exodus 15:9.

And redeemed them from the hand of the enemy; the same thing in different words; so the Lord Christ has saved and redeemed his people out of the hand of all their spiritual enemies; and those that hate them and war against them, as sin, Satan, and the world, Luke 1:71.

And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
Verse 10. - And he saved them from the hand of him that hated them. The Pharaoh of the Exodus, whose "hatred" had been shown by his oppression (Exodus 2:23; Exodus 3:9; Exodus 5:6-19), his prolonged refusal to let Israel go, and final pursuit of them, and attempt to destroy them on the western shore of the Red Sea (Exodus 14:5-10). And redeemed them from the hand of the enemy. The deliverance from Egypt, typifying man's deliverance from sin, is constantly spoken of as a "redemption" (Psalm 74:2; Psalm 107:2; Exodus 6:6, 7; Exodus 15:16, etc.). 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.
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