Psalms 106:22 Commentary: Forgetting God's Wonders in Egypt and Sea

The phrase 'land of Ham' appears elsewhere in the Psalms (78:51; 105:23, 27) and in Scripture (Gen 10:6). The Egyptians were descendants of Ham through his son Mizraim, whose name became the Hebrew word for Egypt. This genealogical connection made 'Ham' a natural poetic name for the region. The 'wondrous works' are the plagues, each a direct act of God judged against the gods of Egypt. The Hebrew word nifla'ot (wonders) carries the sense of acts that are extraordinary, beyond human capability (H6381). These plagues convinced some Egyptians but also hardened Pharaoh's heart.

The 'awesome things' by the Red Sea refer to the parting of the sea and the destruction of the Egyptian army. The Hebrew yam suf means 'Sea of Reeds,' but tradition identifies it as the Red Sea or the Gulf of Suez. The psalmist pairs these two sets of events, the plagues within Egypt and the deliverance at the sea, to create a complete picture of the Exodus salvation. Psalm 106 as a whole is a confession of sin, tracing repeated rebellions from Egypt through the wilderness. Calvin notes that the psalm is less a reproof than a corporate confession, leading the people to ask forgiveness and blessing. In the surrounding context (vv. 19-23), the specific sin just recalled is the golden calf at Horeb, showing how quickly Israel turned from God's visible glory to an idol. The land of Ham and the Red Sea become historical anchors: those who experienced these wonders still forgot their Saviour.

Consulted sources note no significant variants for Psalm 106:22. The Hebrew text is stable across manuscripts. The only variation is modern English renderings: 'terrible' (KJV, ASV), 'awesome' (WEB, BSB), 'fearful' (YLT), reflecting different ways of translating the same Hebrew nora'ot (H3372).

Psalm 106 as a whole has been used in Jewish and Christian liturgy as a confession of national sins and a plea for restoration. The specific pairing of 'land of Ham' and 'Red Sea' appears in early church readings of the Exodus as a type of baptism and salvation (1 Cor 10:1, 2). The vivid language of wonder and terror has been echoed in hymns about the plagues and the crossing, though no specific hymn title can be securely traced to this verse alone. Calvin and Matthew Henry both used it in their commentaries to teach the lesson of gratitude. In modern pastoral care, the verse often serves as a prompt for congregations to recount God's past faithfulness in testimonies and memorial services.

Three-point outline

1. God acts in specific places. The 'land of Ham' was a real nation; the Red Sea is a real body of water. Salvation is not a vague idea but concrete intervention in history, judgment on Egypt and rescue at the sea.
2. Memory is fragile. Israel had witnessed both sets of wonders yet 'soon forgat his works' (v. 13). The same heart that saw plagues and walked through a parted sea can turn to a golden calf within weeks.
3. Forgetfulness leads to deeper sin. The verse sets up the litany of failures that follow: despising the land, murmuring, idolatry. Forgetting God's saving acts is the root of every rebellion.

Five-point outline

1. Two theatres of grace: The plagues (in Egypt) and the deliverance (at the sea).
2. The power of naming: 'Land of Ham' ties God's action to a specific people group and place, reminding hearers that God deals with real nations.
3. The shock of forgetfulness: Israel did not lack evidence, they had wonders and terrors, yet they still doubted and disobeyed.
4. The role of confession: Psalm 106 is itself an antidote; by telling the story honestly, the congregation remembers and repents.
5. Hope in a faithful God: Despite repeated failure, the psalm ends with a plea for gathering and a blessing (v. 47, 48). God's faithfulness outlasts our memory lapses.

Illustration hooks

• A child who forgets a promise made after a dramatic event (e.g., a family rescue from a house fire). The vivid memory fades, and old habits return. Israel's forgetfulness is no less puzzling.
• A church that celebrates a past revival but now feels spiritually dry. The verbal memory of God's works does not automatically produce present trust, only active, grateful remembrance does.

Questions your congregation is asking

• How can I keep from forgetting God's goodness when life gets busy?
• Why does my memory of past deliverance not always affect my daily decisions?
• Is it possible to be grateful for what God did long ago and still struggle with sin today?

Psalm 106:22 sits within a song that lists Israel's rebellions. The verse itself recalls two mighty acts of God, yet the people forgot. This group discussion helps your small group explore why human memory of grace is so fragile and what we can do about it.

Discussion questions

1. Why do you think the psalmist specifically mentions 'land of Ham' and 'Red Sea' rather than just saying 'Egypt and the sea'? What does that poetic naming add?
2. Look at the verses immediately before (vv. 19, 21). What sin is the psalmist talking about, and how does it connect to the forgetfulness named in verse 22?
3. The Hebrew word for 'wondrous works' (nifla'ot) means acts that are extraordinary and beyond human power. What difference does it make to see the plagues as 'wonders' rather than just natural disasters?
4. How does remembering what God has done for you in the past affect your faith for present challenges? Can you share a time when a specific memory of God's help made a difference?
5. What practices (e.g., journaling, testimonies, Communion) help your group actively remember God's deeds? Which ones have you tried, and what worked?
6. The psalm later describes serious sins: idolatry, sacrifice of children (v. 37, 38). Is forgetfulness really that serious? How can remembering or forgetting lead to either life or death?
7. Verse 13 says they 'waited not for his counsel.' How does impatience lead to forgetfulness? Where in your own life do you need to wait on God rather than rush ahead?