Psalm 105 commentary

PSALM 105 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "This historical psalm was evidently composed by King David, for the
first fifteen verses of it were used as a hymn at the carrying up of the ark from the
house of Obededom, and we read in 1 Chronicles 16:7, "Then on that day David
delivered first this psalm to thank the Lord, into the hand of Asaph and his
brethren." Such a song was suitable for the occasion, for it describes the movements
of the Lord's people and his guardian care over them in every place, and all this on
account of the covenant of which the ark, then removing, was a symbol. Our last
psalm sang the opening chapters of Genesis, and this takes up its closing chapters
and conducts us into Exodus and umbers.
The first verses are full of joyful praise, and call upon the people to extol Jehovah,
Psalms 105:1-7; then the earliest days of the infant nation, are described, Psalms
105:8-15; the going into Egypt, Psalms 105:16-23, the coming forth from it with the
Lord's outstretched arm, Psalms 105:24-38, the journeying through the wilderness
and the entrance into Canaan.
We are now among the long Psalms, as at other times we have been among the short
ones. These varying lengths of the sacred poems should teach us not to lay down any
law either of brevity or prolixity in either prayer or praise. Short petitions and
single verses of hymns are often the best for public occasions, but there are seasons
when a whole night of wrestling or an entire day of psalm slinging will be none too
long. The Spirit is ever free in his operations, and is not to be confined with, the
rules of conventional propriety. The wind bloweth as it listeth, and at one time
rushes in short and rapid sweep, while at another it continues to refresh the earth
hour after hour with its reviving breath.
ELLICOTT, "The motive of this historical psalm is plainly declared in Psalms
105:44-45, and the scope which the author allowed himself in the survey of the past
appears in Psalms 105:11. He wishes this generation to remember that the continued
possession of the Promised Land is contingent on obedience to the covenant God. In
fact, the psalm is an elaboration of the charge so often repeated in the Book of
Deuteronomy: “For the Lord thy God shall greatly bless thee in the land which the
Lord thy God giveth thee for an inheritance to possess it, only if thou carefully
hearken unto the voice of the Lord thy God to observe to do all these
commandments which I command thee this day “(Deuteronomy 15:4-5).
The psalm dates from a time prior to the composition of the first Book of
Chronicles, for it forms part of the compilation of song in chapter 16; but there is no
other indication by which to assign date or authorship. The conjecture is probable

that it was compiled for liturgic use soon after the re-settlement in the country after
the Captivity. The parallel structure, which is of the synthetic kind, alone gives it a
claim to rank with poetry.
1 Give praise to the Lord, proclaim his name;
make known among the nations what he has
done.
BAR ES, "O give thanks unto the Lord - The design here is to show that thanks
should be given to the Lord in view of his dealings with his people, as stated in the
subsequent portions of the psalm.
Call upon his name - More literally, “Call him by his name;” that is, Address him by
his proper title; ascribe to him the attributes which properly belong to him; or, address
him in a proper manner.
Make known his deeds among the people - What he has done in former times.
The allusion is to his acts in behalf of his people in delivering them from Egyptian
bondage, and bringing them to the promised land. The word “people” here refers to the
Hebrew people; and the exhortation is, that the knowledge of these deeds should be
diffused and kept up among them. One of the ways of doing this was that proposed by
the psalmist, to wit, by a psalm of praise - by recording and celebrating these acts in
their devotions. One of the most effective modes of keeping up the knowledge of what
God has done in our world is by songs of praise in worshipping assemblies.
CLARKE, "O give thanks - He had been meditating on God’s gracious dealings
with their fathers; and he calls upon himself and all others to magnify God for his
mercies.
GILL, "O give thanks unto the Lord,.... These are the words of David, either to the
singers, or rather to the whole congregation of Israel, the seed of Abraham, and children
of Jacob, Psa_105:6 stirring them up to praise and thankfulness for their mercies,
temporal and spiritual; for the Messiah they had hope and expectation of, typified by the
ark now brought home; for the word and ordinances, and opportunities of waiting upon

God in them; for heaven and happiness, figured by Canaan's land given them to enjoy.
Or, "confess or celebrate the Lord" (x); his greatness and goodness: his being and
perfections; his sovereignty over all creatures: confess him as your Creator, Benefactor,
covenant God and Father; or, "confess to the Lord" (y) your sins and transgressions
committed against him, his great grace and kindness to you, and your unworthiness to
receive any favour from him.
Call upon his name; as such may to advantage, who are thankful for what they have
received from him; these may and ought to call upon him, or pray to him, in faith and
fervency, with frequency and importunity, in the truth and sincerity of their souls; and at
all times, especially in times of trouble. Some, as Aben Ezra, interpret it, proclaim his
name, make it known to others; call upon them to serve and worship him. This sense is
mentioned by Kimchi, and agrees with what follows:
make known his deeds among the people: which are the effects of his counsel,
wisdom, power, and goodness; such as the works of creation and providence, and
especially of grace, and salvation; and which were to be published among the Heathen,
for the glory of his name: and indeed the Gospel, which is ordered to be preached to all
nations, is nothing else than a declaration of what Jehovah, Father, Son, and Spirit, have
done and do.
HE RY 1-3, "Our devotion is here warmly excited; and we are stirred up, that we
may stir up ourselves to praise God. Observe,
I. The duties to which we are here called, and they are many, but the tendency of them
all is to give unto God the glory due unto his name. 1. We must give thanks to him, as
one who has always been our bountiful benefactor and requires only that we give him
thanks for his favours - poor returns for rich receivings. 2. Call upon his name, as one
whom you depend upon for further favours. Praying for further mercies is accepted as an
acknowledgment of former mercies. Because he has inclined his ear unto me, therefore
will I call upon him. 3. Make known his deeds (Psa_105:1), that others may join with
you in praising him. Talk of all his wondrous works (Psa_105:2), as we talk of things
that we are full of, and much affected with, and desire to fill others with. God's wondrous
works ought to be the subject of our familiar discourses with our families and friends,
and we should talk of them as we sit in the house and as we go by the way (Deu_6:7),
not merely for entertainment, but for the exciting of devotion and the encouraging of our
own and others' faith and hope in God. Even sacred things may be the matter of
common talk, provided it be with due reverence. 4. Sing psalms to God's honour, as
those that rejoice in him, and desire to testify that joy for the encouragement of others
and to transmit it to posterity, as memorable things anciently were handed down by
songs, when writing was scarce. 5. Glory in his holy name; let those that are disposed to
glory not boast of their own accomplishments and achievements, but of their
acquaintance with God and their relation to him, Jer_9:23, Jer_9:24. Praise you his
holy name, so some; but it comes all to one, for in glorying in him we give glory to him.
6. Seek him; place your happiness in him, and then pursue that happiness in all the ways
that he has appointed. Seek the Lord and his strength, that is, the ark of his strength;
seek him in the sanctuary, in the way wherein he has appointed us to seek him. Seek his
strength, that is, his grace, the strength of his Spirit to work in you that which is good,
which we cannot do but by strength derived from him, for which he will be enquired of.
Seek the Lord and be strengthened; so divers ancient versions read it. Those that would
be strengthened in the inward man must fetch in strength from God by faith and prayer.

Seek his strength, and then seek his face; for by his strength, we hope to prevail with
him for his favour, as Jacob did, Hos_12:3. “Seek his face evermore; seek to have his
favour to eternity, and therefore continue seeking it to the end of the time of your
probation. Seek it while you live in this world, and you shall have it while you live in the
other world, and even there shall be for ever seeking it in an infinite progression, and yet
be for ever satisfied in it.” 7. Let the hearts of those rejoice that do seek him (Psa_105:3);
for they have chosen well, are well fixed, and well employed, and they may be sure that
their labour will not be in vain, for he will not only be found, but he will be found the
rewarder of those that diligently seek him. If those have reason to rejoice that seek the
Lord, much more those that have found him.
JAMISO , "Psa_105:1-45. After an exhortation to praise God, addressed especially
to the chosen people, the writer presents the special reason for praise, in a summary of
their history from the calling of Abraham to their settlement in Canaan, and reminds
them that their obedience was the end of all God’s gracious dealings.
call ... name — (Psa_79:6; Rom_10:13). Call on Him, according to His historically
manifested glory. After the example of Abraham, who, as often as God acquired for
Himself a name in guiding him, called in solemn worship upon the name of the Lord
(Gen_12:8; Gen_13:4).
among the people — or, “peoples” (Psa_18:49).
deeds — or, “wonders” (Psa_103:7).
CALVI , "1Praise ye Jehovah, etc. The object of these opening words simply is,
that the offspring of Abraham should place all their blessedness in the free adoption
of God. It was indeed a blessing not to be despised that they had been created men,
that they had been cherished in the world by God’s fatherly care, and that they had
received sustenance at his hand; but it was a far more distinguished privilege to
have been chosen to be his peculiar people. While the whole human race are
condemned in Adam, the condition of the Israelites was so different from all other
nations, as to give them ground to boast, that they were consecrated to God. This is
the reason why the prophet heaps together so many words in commendation of this
grace. He does not treat of the government of the whole world as he did in the
preceding psalm, but he celebrates the fatherly favor which God had manifested
towards the children of Israel. He indeed names in general his works, and his
wonders, but he limits both to that spiritual covenant by which God made choice of
a church, that might lead on earth a heavenly life. He does not intend to include as
among these wonders, that the sun, moon, and stars, daily rise to give light to the
world, that the earth produces its fruit in its seasons, that every living creature is
supplied with abundance of all good things for its food, and that the human family
are liberally provided with so many conveniences; but he celebrates the sovereign
grace of God, by which he chose for himself from amongst the lost race of Adam a
small portion to whom he might show himself to be a father. Accordingly, he enjoins
them to rejoice in the name of God, and to call upon him; a privilege by which the
Church alone is distinguished. Whence it follows, that this language is addressed to
none but true believers, whom God would have to glory in his name, since he has
taken them under his special protection.

SPURGEO , "Ver 1. O give thanks unto the Lord. Jehovah is the author of all our
benefits, therefore let him have all our gratitude.
Call upon his name, or call him by his name; proclaim his titles and fill the world
with his renown.
Make known his deeds among the people, or among the nations. Let the heathen
hear of our God, that they may forsake their idols and learn to worship him. The
removal of the ark was a fit occasion for proclaiming aloud the glories of the Great
King, and for publishing to all mankind the greatness of his doings, for it had a
history in connection with the nations which it was well for them to remember with
reverence. The rest of the psalm is a sermon, of which these first verses constitute
the text.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Whole Psalm. â€”This is the first of a series of "Confitemini Domino" Psalms, "O
give thanks unto the Lord" (Ps 105:1 106:1 107:1 108:1 136:1) â€”Christopher
Wordsworth.
Whole Psalm. â€”The 105th Psalm is a meditation on the covenant as performed on
the part of God, the 106th on the covenant as kept by Israel. They both dwell on the
predestinating will of God, electing men to holiness and obedience, and the mode in
which human sin opposes itself to that will, and yet cannot make it void. â€”Plain
Commentary.
Ver. 1. â€”The first fifteen verses were written at the bringing up of the Ark, 1
Chronicles 6:1-81. They tell that it is sovereign grace that ruleth over allâ€”it is a
sovereign God. Out of a fallen world he takes whom he pleasesâ€”individuals,
families, nations. He chose Israel long ago, that they might be the objects of grace,
and their land the theatre of its display. He will yet again return to Israel, when the
days of his Kingdom of Glory draw near; and Israel shall have a full shareâ€”the
very fullest and richestâ€”in his blessings, temporal and spiritual. â€”Andrew A.
Bonar.
Ver. 1. â€”Call upon his name. The original meaning of this phrase is call (him) by
his name, i.e., give him the descriptive title most expressive of his divine perfections;
or more specifically, call him by his name Jehovah, i.e., ascribe to him the attributes
which it denotes, to wit, eternity and self existence, together with that covenant
relation to his people, which though not denoted by the name was constantly
associated with it, and therefore necessarily suggested by it. The meaning of the next
phrase is obscured, if not entirely concealed in the common version, "among the
people." The plural form and sense of the original expression are essential to the
writer's purpose, which is to glorify the God of Israel among the nations. â€”Joseph
Addison Alexander.
Ver. 1. Make known his deeds among the people. The people of God were not shut
up in that narrow corner of the earth for the purpose of confining within their
straitened territories the true knowledge and worship of God; but God wished that
to be the fixed seat of the church, from which the sound of heavenly doctrine should
go forth into all nations. Therefore he chose Canaan, which is interjected among the
most powerful nations of the world, that from it as from a fountain might more
easily issue the doctrine of God to the rest, of the nations: as Isaiah says, "Out of
Zion shall go forth the law." â€”Mollerus.

WHEDO , "1. Oh give thanks—This verse is the same as Isaiah 12:4. The one is
copied from the other. Three particular modes of glorifying God are mentioned. The
first is a personal offering to God of praise and thanksgiving; the second, prayer, as
Genesis 4:26; Psalms 116:12; Psalms 116:17; the third to declare, teach, cause to be
known among the people, (the nations) his deeds, Psalms 107:22
BE SO , "Psalms 105:1-4. Call upon his name — Or, proclaim his name, as ‫קראו‬
‫,בשׁמו‬ kiru bishmo, may be properly rendered: that is, proclaim the fame and glory
of his works, as it follows. Make known his deeds, &c. — Let each of you among his
people, and even among the heathen, declare God’s mighty acts as he has
opportunity; glory ye in his holy name — Glory in the God whom you serve as the
only true God, and a Being possessed of infinite power and goodness. For nothing
can be so great an honour to you as that you are the servants of such a mighty Lord,
who infinitely transcends all other beings. Let them rejoice that seek the Lord —
That seek an acquaintance and friendship with him; that seek to know, love, and
serve him here, and to enjoy him hereafter above all the things of the world; seek
the Lord and his strength — That is, either, 1st, Seek him in his strength, namely, in
his sanctuary, as some interpret the expression, or before the ark, which is called
God’s strength: or, 2d, Seek his strength, that is, his grace or Spirit, to strengthen
you against your enemies, to enable you to do and suffer his will, and to work in you
that which is well pleasing in his sight. Many ancient versions read the clause, Seek
the Lord, and be strengthened; and, certain it is, they who would be strengthened in
the inward man, must derive strength from God by faith and prayer. Seek his face
evermore — That is, his favour, or the light of his countenance; seek to enjoy this to
eternity, and therefore continue seeking it to the end of the time of your probation.
Seek it while you live in this world, and you shall have it while you live in the other
world: and even then you shall be for ever seeking it in an infinite progression, and
yet be for ever satisfied with it.
COKE, "An exhortation to praise God, and to seek out his works. The history of
God's providence over Abraham, over Joseph, over Jacob in Egypt, over Moses
delivering the Israelites, over the Israelites brought out of Egypt, fed in the
wilderness, and planted in Canaan.
IT appears from 1 Chronicles 16:8 that David was the author of the first part at
least of this psalm, after his obtaining several signal victories over the Philistines:
and he himself, most probably, enlarged it afterwards with the glorious detail of the
mercies of God to the ancestors of the Jews from the days of Abraham. There are
some few variations, but of little consequence, in this psalm and that part of it which
is found 1 Chronicles 16.; but what follows from thence to the end is different in
both. As it is historical, there need but few words to explain it.
COFFMA , "PRAISI G GOD FOR WHAT HE DID FOR ISRAEL
We have been unable to find any authentic information about either the author or
occasion of this psalm. After an introduction in the first five verses, the psalm

mentions with thanksgiving and gratitude the covenant with Abraham; Isaac and
Jacob (Psalms 105:6-12); God's guidance of Israel into Egypt and out (Psalms
105:13-23); His goodness to them during times of oppression (Psalms 105:24-25);
God's deliverance of them from Egypt by Moses and Aaron (Psalms 105:26-38); His
mercies in the wilderness (Psalms 105:39-41); and finally His gift of the land of
Canaan (Psalms 105:42-45).
The psalm thus becomes a somewhat chronological survey of the history of Israel's
progress from the days of the patriarchs to the Promised Land. Surprisingly, there
is no mention either of the Red Sea Crossing, or that of the Jordan. Also, there is no
hint whatever of the many rebellions of the chosen people in the wilderness.
Here and them, there are bits of information which are supplementary to the
account in the Pentateuch. This, it seems, is characteristic of inspired writings.
Another fact regarding this psalm is that the first fifteen verses of it appear almost
verbatim in 1 Chronicles 16:8-22. Leupold wrote, "This psalm appears to be the
original."[1] This could be true, only if an early date is accepted for the psalm.
"This is the second of the four great songs of Israel's history, the others being
Psalms 78; Psalms 106; and Psalms 136."[2]
Psalms 105:1-5
I TRODUCTIO
"O give thanks unto Jehovah, call upon his name;
Make known among the peoples his doings,
Sing unto him, sing praises unto him;
Talk ye of all his marvelous works.
Glory ye in his holy name:
Let the heart of them rejoice that seek Jehovah.
Seek ye Jehovah and his strength;
Seek his face evermore.
Remember his marvelous works that he hath done,
His wonders, and the judgments of his mouth."
"Make known among the peoples his doings" (Psalms 105:1). This is a

commandment for the people of Israel to tell among the Gentiles the wonderful
deeds of the Lord.
Without any doubt, the most astounding events in human history are those clustered
around the choice of Abraham, Isaac and Jacob by none less than God Himself. The
miracles of the most monumental character attended the development of the Chosen
People and God's displacing the nations of Canaan, re-populating it with Israel.
Why this heavenly `partiality,' if we may call it that, to the Jews?
In the purpose of God this elevation of Abraham's posterity to a "preferred status"
in God's sight was absolutely necessary.
When the entire Adamic race became so corrupt that God destroyed them in the
Great Deluge, the human family had another beginning in the family of oah; but
when it soon became evident that the race of mankind was again on the road to total
departure from God, Abraham and his descendants were selected for the purpose of
preserving the knowledge of God on earth until the First Advent of Christ. Thus,
Abraham was not chosen merely for his own sake, but for the sake of all mankind.
Moreover, it was the particular ability of Abraham to command his children after
him that entered into God's choice (Genesis 18:19). The redeemed of all ages,
therefore, may thank God for the ability of Abraham. In God's first announcement
of the choice of Abraham, he made it clear that "all the families of the earth" were
included in God's purpose of salvation (Genesis 12:3).
"Remember his marvelous works, his wonders, and the judgments" (Psalms 105:5).
This is the theme of the psalm. It is customary to break a psalm like this up into
paragraphs; but as Rawlinson noted, "Such divisions here could be made only
arbitrary, because there are no really marked divisions."[3]
CO STABLE, "1. Praise for God"s greatness105:1-6
The unknown psalmist called on Israel ( Psalm 105:6) to give thanks to the Lord in
prayer, and to broadcast His deeds publicly. The people should sing His praises and
take pride and joy in His character. They should also draw near to Him in prayer,
seeking His help constantly. They should remember His works that inspire wonder
and marvel in the beholder, and in the wise judgments that He has revealed.
EBC, "IT is a reasonable conjecture that the Hallelujah at the end of Psalms 104:1-
35, where it is superfluous, properly belongs to this psalm, which would then be
assimilated to Psalms 106:1-48, which is obviously a companion psalm. Both are
retrospective and didactic; but Psalms 105:1-45 deals entirely with God’s unfailing
faithfulness to Israel, while Psalms 106:1-48 sets forth the sad contrast presented by
Israel’s continual faithlessness to God. Each theme is made more impressive by
being pursued separately, and then set over against the other. The long series of
God’s mercies massed together here confronts the dark uniformity of Israel’s
unworthy requital, of them there. Half of the sky is pure blue and radiant sunshine;
half is piled with unbroken clouds. othing drives home the consciousness of sin so

surely as contemplation of God’s loving acts. Probably this psalm, like others of
similar contents, is of late date. The habit of historical retrospect for religious
purposes is likely to belong to times remote from the events recorded. Psalms 105:1-
15 are found in 1 Chronicles 16:1-43 as part of the hymn at David’s setting up of the
Ark on Zion. But that hymn is unmistakably a compilation from extant psalms, and
cannot be taken as decidedly the Davidic authorship of the psalm.
Psalms 105:1-6 are a ringing summons to extol and contemplate God’s great deeds
for Israel. They are full of exultation, and, in their reiterated short clauses, are like
the joyful cries of a herald bringing good tidings to Zion. There is a beautiful
progress of thought in these verses. They begin with the call to thank and praise
Jehovah and to proclaim His doings among the people. That recognition of Israel’s
office as the world’s evangelist does not require the supposition that the nation was
dispersed in captivity, but simply shows that the singer understood the reason for
the long series of mercies heaped on it. It is significant that God’s "deeds" are
Israel’s message to the world. By such deeds His "name" is spoken. What God has
done is the best revelation of what God is. His messengers are not to speak their own
thoughts about Him, but to tell the story of His acts and let these speak for Him.
Revelation is not a set of propositions, but a history of Divine facts. The foundation
of audible praise and proclamation is contemplation. Therefore the exhortation in
Psalms 105:2 b follows, which means not merely "speak," but may be translated, as
in margin of the Revised Version, "meditate," and is probably best rendered so as to
combine both ideas, "musingly speak." Let not the words be mere words, but feel
the great deeds which you proclaim. In like manner, Psalms 105:3 calls upon the
heralds to "glory" for themselves in the name of Jehovah, and to make efforts to
possess Him more fully and to rejoice in finding Him. Aspiration after clearer and
closer knowledge and experience of God should ever underlie glad pealing forth of
His name. If it does not, eloquent tongues will fall silent, and Israel’s proclamation
will be cold and powerless. To seek Jehovah is to find His strength investing our
feebleness. To turn our faces towards His in devout desire is to have our faces made
bright by reflected light. And one chief way of seeking Jehovah is the remembrance
of His merciful wonders of old, "He hath made His wonderful works to be
remembered," [Psalms 111:4] and His design in them is that men should have solid
basis for their hopes, and be thereby encouraged to seek Him, as well as be taught
what He is Thus the psalmist reaches his main theme, which is to build a memorial
of these deeds for an everlasting possession. The "wonders" referred to in Psalms
105:5 are chiefly those wrought in Egypt, as the subsequent verses show
K&D 1-6, "Invitation to the praise - praise that resounds far and wide among the
peoples - of the God who has become manifest wondrously in the deeds and words
connected with the history of the founding of Israel. ‫ה‬ ְ‫ל‬ ‫ה‬ ָ‫ּוד‬‫ה‬, as in Psa_33:2; Psa_75:2, of
a praising and thankful confession offered to God; ‫ה‬ ‫ם‬ ֵ‫שׁ‬ ְ‫ב‬ ‫,קרא‬ to call with the name of
Jahve, i.e., to call upon it, of an audible, solemn attestation of God in prayer and in
discourse (Symmachus, κηρύσσετε). The joy of heart
(Note: The Mugrash of ‫ח‬ ַ‫מ‬ ְ‫שׂ‬ִ‫י‬ with the following Legarme seems here to be of equal

value with Zakeph, 1Ch_16:10.)
that is desired is the condition of a joyous opening of the mouth and Israel's own stedfast
turning towards Jahve, the condition of all salutary result; for it is only His “strength”
that breaks through all dangers, and His “face” that lightens up all darkness. ‫יו‬ ‫י־‬ ֵ‫ט‬ ְ ְ‫שׁ‬ ִ‫,מ‬ as
Psa_105:7 teaches, are God's judicial utterances, which have been executed without any
hindrance, more particularly in the case of the Egyptians, their Pharaoh, and their gods.
The chronicler has ‫יהוּ‬ ִ and ‫ל‬ ֵ‫א‬ ָ‫ר‬ ְ‫שׂ‬ִ‫י‬ ‫ע‬ ַ‫ר‬ֶ‫,ז‬ which is so far unsuitable as one does not know
whether ‫עבדו‬ is to be referred to “Israel” the patriarch, or to the “seed of Israel,” the
nation; the latter reference would be deutero-Isaianic. In both texts the lxx reads ‫ו‬ ָ‫ד‬ ָ‫ב‬ ֲ‫ע‬ (ye
His servants).
BI, "Make known His deeds among the people.
God in Jewish history, an object of worship
I. Gratitude for His mercy is demanded.
1. The greatness of His favours.
2. The disinterestedness of His motives.
II. The celebration of His works is demanded (verse 2).
1. Publicly.
2. Rapturously.
III. Delight in Him is demanded (verse 3). If a noble son rejoices in his father because of
the nobility of his character, the greatness of his influence, the superiority of his
attainments, natural and acquired, the greatness of his resources, how much more
should a true man delight in the Infinite Father, the Fountain of all goodness.
IV. Pursuit of Him is demanded (verse 4).
1. For this we were made.
2. This alone is our happiness.
V. The remembrance of Him is demanded (verse 5). There are here two subjects for
memory.
1. God’s wonderful works for man.
2. God’s wonderful utterances to man.
God has spoken to humanity many things, many times, in many lands—wonderful
thought! These words should be remembered by all men. (Homilist.)
2 Sing to him, sing praise to him;

tell of all his wonderful acts.
BAR ES, "Sing unto him - Sing before him; offer him praise.
Sing psalms unto him - The word here rendered “sing psalms” means properly “to
prune,” and then, to” cut off,” as a discourse at regular periods; or, to utter in rhythmical
numbers; and then it means to accompany such words with an instrument of music. The
idea here is, that he is to be approached, not merely with “singing,” but with sentiments
expressed in the form of regular composition - in musical numbers.
Talk ye - The word used here very commonly means to meditate, to muse (compare
the notes at Psa_1:2), but would here seem to be employed in the sense of “talking over,”
to wit, in singing. That is, In the psalms used let there be a “narrative” of what God has
done. Let his works be the subject of the words used in the psalm.
Of all his wondrous works - Of what he has done that is suited to excite wonder
and admiration. Compare Psa_77:12.
CLARKE, "Talk ye of all his wondrous works - ‫נפלאתיו‬ niphleothaiv, “of his
miracles.” Who have so many of these to boast of as Christians! Christianity is a tissue of
miracles; and every part of the work of grace on the soul is a miracle. Genuine Christian
converts may talk of miracles from morning to night; and they should talk of them, and
recommend to others their miracle-working God and Savior.
GILL, "Sing unto him, sing psalms unto him,.... Both vocally and instrumentally,
with the voice and upon instruments of music, as were used in David's time. Psalms,
hymns, and spiritual songs, are to be sung now, even the song of Moses, and of the
Lamb. The wondrous things God had done for his people were sufficient matter for a
song; and these were to be put into one, to be transmitted to posterity: it was usual in
ancient times to hand down the history of memorable events by a song.
Talk ye of all his wondrous works: all the works of the Lord are wonderful; what
David elsewhere says of himself may be said of them, that they are wonderfully made,
even the least and most inconsiderable of them; and especially his works of grace, when
it is observed for whom they are performed, or on whom they are wrought; sinful
creatures, enemies to God, and deserving of his wrath. These are to be talked of freely
and frequently, in friendly conversation, in order to gain a further knowledge of them,
and warm each others hearts with them, and to lead into adoring and admiring views of
the love and grace of God in them; and all of them deserve notice, none should be
omitted, all are worthy of consideration and contemplation; for so the words may be
rendered, "mediate" (z) "on all his wondrous works" Here is a large field for meditation;
and when the heart is in a proper frame for it, meditation on the works of God is sweet,
pleasant, and profitable.

SPURGEO , "Ver. 2. Sing unto him. Bring your best thoughts and express them in
the best language to the sweetest sounds. Take care that your singing is "unto him,
"and not merely for the sake of the music or to delight the ears of others. Singing is
so delightful an exercise that it is a pity so much or it should be wasted upon trifles
or worse than trifles. O ye who can emulate the nightingale, and almost rival the
angels, we do most earnestly pray that your hearts may be renewed that so your
floods of melody may be poured out at your Maker's and Redeemer's feet.
Talk ye of all his wondrous works. Men love to speak of marvels, and others are
generally glad to hear of surprising things; surely the believer in the living God has
before him the most amazing series of wonders ever heard of or imagined, his
themes are inexhaustible and they are such as should hold men spellbound. We
ought to have more of this "talk": no one would be blamed as a Mr. Talkative if this
were his constant theme. Talk ye, all of you: you all know something by experience
of the marvellous loving kindness of the Lordâ€”"talk ye." In this way, by all
dwelling on this blessed subject, "all" his wondrous works will be published. One
cannot do it, nor ten thousand times ten thousand, but if all speak to the Lord's
honour, they will at least come nearer to accomplishing the deed. We ought to have
a wide range when conversing upon the Lord's doings, and should not shut our eyes
to any part of them. Talk ye of his wondrous works in creation and in grace, in
judgment and in mercy, in providential interpositions and in spiritual comforting;
leave out none, or it will be to your damage. Obedience to this verse will give every
sanctified tongue some work to do: the trained musicians can sing, and the
commoner voices can talk, and in both ways the Lord will receive a measure of the
thanks due to him, and his deeds will be made known among the people.
Ver. 2. â€”Talk ye of all his wondrous works, yytalpn niphleothaiv, "of his
miracles." Who have so many of these to boast of as Christians! Christianity is a
tissue of miracles; and every part of the work of grace on the soul is a miracle.
Genuine Christian converts may talk of miracles from morning to night; and they
should talk of them, and recommend to others their miracle working God and
Saviour. â€”Adam Clarke.
Ver. 2. â€”Sing...talk, etc. Music and conversation are two things by which the mind
of man receiveth much good, or a great deal of harm. They who make "Jehovah"
and his "wondrous works" the subject of both, enjoy a heaven upon earth. And they
who do in reality love the Saviour, will always find themselves inclined to "sing to
him, "and to "talk of him." â€”George Horne.
Ver. 2. â€”Sing psalms. It is not sufficient to offer the empty vessel of our joy unto
God, or our singing voice in musical tune only; but also it is required that we fill our
joyful voice with holy matter and good purpose, whereby God only may be
reasonably praised: "Sing psalms unto him." â€”David Dickson.
Ver. 2. â€”Sing psalms. Psalmody is the calm of the soul, the repose of the spirit, the
arbiter of peace. It silences the wave, and conciliates the whirlwind of our passions,
soothing the impetuous, tempering the unchaste. It is an engenderer of friendship, a
healer of dissension, a reconciler of enemies. For who can longer count him his
enemy, with whom to the throne of God he hath raised the strain? Psalmody repels
the demons, and lures the ministry of angels. It is a weapon of defence in nightly

terrors and a respite from daily toil. To the infant it is a presiding genius; to
manhood a crown of glory; a balm of comfort to the aged; a congenial ornament to
women. â€”Basil.
3 Glory in his holy name;
let the hearts of those who seek the Lord
rejoice.
BAR ES, "Glory ye in his holy name - The original word rendered “glory” is the
same word which is commonly used to denote “praise,” and it has that meaning here.
The idea is, In your praises let the main subject be the name of God - that holy name by
which he chooses to be known. The Hebrew is, “the name of his holiness.” It implies
(a) that we should rejoice in God - in his very name - in that by which he chooses to
make himself known;
(b) that it is a special subject of praise and rejoicing that his name is “holy;” that is,
that he is a holy Being.
This can be a subject of real rejoicing only to those who are themselves holy; but
properly considered, one of the highest reasons for rejoicing in God is the fact that he is
holy; that he cannot look upon sin but with abhorrence. There would be no ground of
confidence in God if this were not so.
Let the heart of them rejoice that seek the Lord - That desire to know him; that
come to praise him. Let their hearts rejoice - or, let them be happy:
(a) because they are “permitted” to seek him;
(b) because they are inclined to seek him;
(c) because they have such a God to come to - One so mighty, so holy, so good, so
gracious.
CLARKE, "Glory ye in his holy name - Show the name Jesus: exult in it - praise
it. His name was called Jesus; because he came to save his people from their sins.
Let the heart of them rejoice - That is, the heart of those shall rejoice who seek
the Lord: therefore it is added: -
GILL, "Glory ye in his holy name,.... In the knowledge of it, as proclaimed in Christ;
in being called by his name, and in having the honour to call upon his name; in the

holiness of it; and in Christ being made sanctification as well as righteousness, in whom
all the seed of Israel are justified and glory; as they may also of interest in him, and
communion with him.
Let the heart of them rejoice that seek the Lord; while he may be found, and
where he may be found; who seek him in Christ, and under the guidance and direction of
his Spirit; who seek him with their whole hearts, diligently and constantly. The Targum
is,
"who seek doctrine from the Lord.''
Such may and should rejoice in him, and in him only; and that always, as they have
reason to do, even in their hearts, since they that seek him find him; and whether it be at
first conversion, or afterwards, or when he has for a time hid his face; it must be matter
of joy to them, even to their very hearts, to find him whom they seek.
JAMISO 3-4, "Seeking God’s favor is the only true mode of getting true happiness,
and His strength [Psa_105:4] is the only true source of protection (compare Psa_32:11;
Psa_40:16).
Glory ... name — boast in His perfections. The world glories in its horses and
chariots against the Church of God lying in the dust; but our hope is in the name, that is,
the power and love of God to His people, manifested in past deliverances.
SPURGEO , "Ver. 3. Glory ye in his holy name. Make it a matter of joy that you
have such a God. His character and attributes are such as will never make you blush
to call him your God. Idolaters may well be ashamed of the actions attributed to
their fancied deities, their names are foul with lust and red with blood, but Jehovah
is wholly glorious; every deed of his will bear the strictest scrutiny; his name is holy,
his character is holy, his law is holy, his government is holy, his influence is holy. In
all this we may make our boast, nor can any deny our right to do so.
Let the heart of them rejoice that seek the Lord. If they have not yet found him so
fully as they desire, yet even to be allowed and enabled to seek after such a God is
cause for gladness, To worship the Lord and seek his kingdom and righteousness is
the sure way to happiness, mad indeed there is no other. True seekers throw their
hearts into the engagement, hence their hearts receive joy; according to the text they
have a permit to rejoice and they have the promise that they shall do so. How happy
all these sentences are! Where can men's ears be when they talk of the gloom of
psalm singing? What worldly songs are fuller of real mirth? One hears the sound of
the timbrel and the harp in every verse. Even seekers find bliss in the name of the
Lord Jesus, but as for the finders, we may say with the poet,
"And those who find thee find a bliss,
or tongue nor pen Call show:
The love of Jesus what it is,
one but his loved ones know."
K&D, "Let the heart of them rejoice that seek the Lord.

Christian joy
I. Who are to rejoice? Only those who seek the Lord. When are you to seek? Now. Where
are you to seek? In His Word, His promises, His ordinances. Remember, the real seeking
of God is when you are drawn by the Holy Ghost.
II. The grounds upon which believers who thus seek, and yet have not altogether found,
Christian joy and rest, may undoubtedly rejoice. Not only is there the certainty of
success in the event, but that success implies eternal life.
III. Why we are bound to make it a matter of conscience that we should rejoice in the
Lord.
1. The honour of God Himself is concerned in it.
2. The extension of the Redeemer’s Kingdom requires it.
3. Your own personal usefulness, strength, and power to resist evil, is concerned
(Neh_8:10).
IV. But there are hindrances to this joy.
1. The great hindrance is, unbelief in the real provisions made in the Gospel of
Christ. What is the first idea which crosses the mind of the sinner when he is told
that he will have perfect joy? The first idea that arises in his heart is, the news is too
good to be true. What is that? It leads to nothing more nor less than that there is
unbelief in the promises of the Father. Too good to be true! What does St. John think
of this? He who believes this makes God a liar! Too good to be true! It was the very
news He was sent to proclaim; it was the good tidings of salvation, and nothing short
of salvation, Christ published. Beware, then, of unbelief, for it is a hindrance to all
joy.
2. Again, you cannot have joy and indulge in your own sins. Joy in the Lord and joy
in the devil cannot go on together. If you love your sin, you hate God. (Bp. M.
Villiers.)
Psalms 105:3
He brought them forth also with silver and gold.
A stanza of deliverance
Egypt may very fairly represent those states of sorrow and sadness, depression and
oppression, into which God’s people come far too frequently. Specially is the house of
bondage a true picture of our condition when we are convinced of sin, but are ignorant
of the way to escape from its guilt and power. Then sin, which was once our Goshen of
pleasure, becomes the iron furnace of fear. Glory be to God, He has now brought us out
from that state of slavery, and we can sing of freedom given by His own right hand!
I. Our deliverance is by Divine power. When Israel came out of Egypt, it was Jehovah
who brought with her armies. When any man is saved from spiritual bondage, it is the
Lord Jesus who looseth the captive. But this does not exclude the use of means, or the
action of the will. The Lord brought Israel forth; but they had cried unto the Lord by
reason of their sore bondage, and they did not receive the blessing without desiring it,
yea, and sighing for it; and when it came, they joyfully accepted it, and willingly trusted

themselves with him whom the Lord had made to be their mediator and leader, even
Moses. They did not share the honour of their deliverance with God, but still they gave
their hearty assent and consent to His salvation. Willing as they were to move, it was still
true, “He brought them forth.” We can never escape from the bondage of sin by our own
power. If we are ever set free from sin and Satan, it will be eternally and infinitely true
that the Lord brought us forth out of the house of bondage. “Salvation is of the Lord.”
There is no true liberty but that wherewith Christ makes you free. “If the Son shall make
you free, ye shall be free indeed.” Do you know what it is to be brought out of prison by a
miracle of grace, by a revelation of the Holy Ghost, by the blood of Jesus shed for many?
If so, you will join with all the saints in singing, “As for His people, He brought them
forth.”
I. Our deliverance was attended with enrichment: “He brought them forth also with
silver and gold.” The natives as good as said, “Take whatever you please of us, for we
have all treated you ill. Only leave us alone; for plagues and deaths fall upon us thick and
fast so long as Pharaoh detains you here.” However, this is not my point. I am dealing
with more spiritual things. When God brings His people out of bondage, they come out
enriched in the best and most emphatic sense. Trials and afflictions, which threaten to
kill us, are made to sanctify us; and sanctification is the best form of enrichment. How
much we owe to sorrow and sickness, crosses and losses! Our bondage ends in our
coming forth with much that is better than silver and gold.
1. Thus do we come forth from conviction of sin. “Now tell me,” says one, “what does
a man gain by being in a desponding, sorrowful condition, convinced of sin, and full
of fears?” By the work of the Holy Spirit he will gain much. He will obtain a clearer
knowledge of the evil of sin. An awful sense of guilt, an overwhelming conviction of
sin, may be the foundation stone of a gloriously holy character. The tried and
tempted man will also see clearly that salvation is all of grace. He can do nothing,
and he knows it. When a child of God can spell grace, and can pronounce it clearly,
as with the true Jerusalem accent, he has gained a great deal of spiritual silver and
gold. Such persons gain by their soul trouble a fund of healthy experience. They have
been in the prison, and have had their feet made fast in the stocks. “Well,” says one,
“I do not want to feel that sort of treatment.” No, but suppose you had felt it, the next
time you met with a brother who, was locked up in the castle of Giant Despair, you
would know how to sympathize with him and help him. Where this is the result of
severe trial, we may well say that the Lord has brought them forth with silver and
gold.
2. Thus do saints come out of persecution. The Church is refined by the fires of
martyrdom. Individual piety is also deeper, stronger, nobler in persecuting times
than at other seasons.
3. Thus do believers come out of daily afflictions. They become wealthier in grace,
and richer in experience. A man of God, whose life has been full of mental exercises
and spiritual conflict, as well as outward tribulation, becomes, through Divine grace,
a man of large wealth of knowledge, prudence, faith, foresight, and wisdom, and he is
to the inexperienced like some great proprietor, by whom multitudes of the poorer
class are fed and guided, housed and set to work. Those who have been much tried
are in the peerage of the Church.
4. When you and I reach the shores of heaven, thus shall we come into glory. When
we come forth out of our graves, it will not be with loss, but with enrichment. We
shall leave corruption and the worm behind us, and with them all that earthly
grossness which made us groan in these mortal bodies. God will bring us forth also

with silver and gold. What golden songs will we sing! What silver notes of gratitude
will we pour forth!
III. Our deliverance is accompanied with health and strength: “There was not one feeble
person among their tribes.”
1. This fact is typical of the health and strength of the newly saved. The Lord’s
people, at conversion, are as a rule wonderfully strong in their love to Jesus, and
their hatred of sin. In most cases our young converts, when they have truly come to
Christ, even if they are a little timid, are vigorous, much in prayer, abounding in zeal,
and earnest in speaking out the Gospel. Many of them, I believe, would die at the
stake readily enough, while they are in their first love. In their earliest days nothing
is too hot or too heavy for them, for the sake of Christ.
2. Full often it is so with the persecuted. A man who has fulfilled an apprenticeship
to this hard master, is likely to be a man indeed. If he has endured hardness as a
good soldier of Jesus Christ, he will be fit to become an officer in the army, and an
instructor of recruits.
3. It would be a glorious day if it were so with all God’s people, that there were none
feeble. We should, as a Church, labour to reach this high standard. We would have
the weakest to be as David, and David as the angel of the Lord. We would have our
babes become young men, and our young men fathers in Christ. (C. H. Spurgeon.)
4 Look to the Lord and his strength;
seek his face always.
BAR ES, "Seek the Lord and his strength - Seek strength from him; seek that
his strength may be imparted to you; seek him as a Being of almighty power; as One by
whom you may be strengthened. The Septuagint and Vulgate render this, “Seek the
Lord, and ‘be strengthened.’” Strength comes from God, and it is only by his strength
that we can be strong; only by our making use of his omnipotence in our own behaIf that
we can discharge the duties, and bear the trials of this life. Compare the notes at Isa_
40:29-31.
Seek his face evermore - His favor. His smiling upon us, his lifting up the light of
his countenance, is synonymous with his favor. See Psa_24:6; Psa_27:8. Compare the
notes at Psa_4:6.
CLARKE, "Seek the Lord - Worship the one only Supreme Being, as the only and
all-sufficient good for the soul of man.

And his strength - Man is weak; and needs connection with the strong God that he
may be enabled to avoid evil and do good.
Seek his face - Reconciliation to him. Live not without a sense of his favor.
Evermore - Let this be thy chief business. In and above all thy seeking, seek this.
GILL, "Seek the Lord and his strength,.... The ark, which is called his strength,
and the ark of his strength, Psa_78:61, because he had shown his great strength by it, in
dividing the waters at Jordan, throwing down the walls of Jericho, and plaguing the
Philistines because of it, when among them. This was a symbol of God's presence, before
which he was sought by his people; and was a type of our Lord Jesus, the man of God's
right hand, whom he has made strong for himself, and who is called his strength, Psa_
80:18. Some render it, and which Aben Ezra makes mention of, though he rejects it,
"seek the Lord in his strength"; or "by it": God is to be sought in Christ; he is the way of
access to him. Or the meaning is, seek strength from the Lord; spiritual strength;
strength to assist in the exercise of grace, and discharge of duty; seek it from him, in
whom are both righteousness and strength. The Septuagint, Vulgate Latin, and Syriac
versions, render it, "seek the Lord, and be ye strengthened". The way to gain an increase
of spiritual strength is to seek the Lord by prayer, or in his ordinances; see Psa_138:3.
The Targum is,
"seek the doctrine of the Lord, and his law.''
It follows:
seek his face evermore: his favour and lovingkindness; his smiling countenance,
which beholds the upright; his gracious presence, and communion with him; which is
always desirable, ever to be sought after, and will be eternally and without interruption
enjoyed in another world.
CALVI , "4Seek ye Jehovah, and his strength (204) Although he had in the
preceding verse characterized the faithful by the honorable designation, those who
seek God, yet he again exhorts them to earnestness in seeking him, which is not an
unnecessary exhortation. Seeking God, it is true, is the mark by which all genuine
saints are particularly distinguished from the men of the world; but they come far
short of seeking him with due ardor; and, accordingly, they have always need of
incitements, to urge them on to this exercise, although they run of their own accord.
Those whom the prophet here stirs up to seek God are not fickle persons, nor such
as are altogether indolent, and who cleave to the impurities of earth, but those who
with a prompt and ready mind already aim at doing this; and he thus stimulates
them, because he perceives that they are obstructed by many impediments from
advancing in their course with sufficient rapidity. However willing then we may be,
we have notwithstanding, need of such incitement to correct our slowness. The
strength and face of God, doubtless refer to that kind of manifestation by which
God, accommodating himself to the rudeness of the times, drew at that time true
believers to himself. The ark of the covenant is in many other places called both the
strength and the face of God, because by that symbol the people were reminded,

that he was near them, and also really experienced his power. (205) The more
familiarly then God showed himself to them, with the more promptitude and
alacrity would the prophet have them to apply their hearts in seeking him; and the
aid by which God relieves our weakness should prove an additional stimulus to our
zeal. Modesty also is recommended to us, that, mindful of our slowness in seeking
God, we may keep the way which he has prescribed to us, and may not despise the
rudiments through which he by little and little conducts us to himself. It is added
continually, that no person may grow weary in this exercise, or, inflated with a
foolish opinion of having reached perfection, may neglect the external aids of piety,
as is done by many, who, after having advanced a few degrees in the knowledge of
God, exempt themselves from the common rank of others, as if they were elevated
above the angels. Again, the injunction is given to remember the marvelous works
which God had performed, in the deliverance of his people from Egypt, when he
displayed his power in new and unusual ways. By the judgments of his mouth, some
understand the law. But as I read all the three expressions, his marvelous works, his
wonders, and the judgments of his mouth, as referring to one series of events, I
prefer explaining it rather of the miracles by which God subdued the pride of
Pharaoh. Still, however, there is some doubt as to the reason of this manner of
speaking. Some are of opinion, that these miracles are called the judgments of God’s
mouth, because he had foretold them by Moses, which is highly probable. At the
same time, the expression might be taken more simply, as denoting that the power of
God was manifested in an extraordinary manner in these miracles; from which it
would be easy to gather, that they were performed by him. I do not mean to exclude
the ministry of Moses, whom God had raised up to be a prophet to the Egyptians,
that in denouncing what was to come to pass, he might show that nothing happened
by chance. Yet I think there is an allusion to the manifest character of the miracles,
as if it had been said, Although God had not uttered a word, the facts themselves
evidently showed, that he was the deliverer of his people.
SPURGEO , "Ver. 4. Seek the Loan and his strength. Put yourselves under his
protection. Regard him not as a puny God, but look unto his omnipotence, and seek
to know the power of his grace. We all need strength; let us look to the strong One
for it. We need infinite power to bear us safely to our eternal resting place, let us
look to the Almighty Jehovah for it.
Seek his face evermore. Seek, seek, seek, we have the word three times, and though
the words differ in the Hebrew, the sense is the same. It must be a blessed thing to
seek, or we should not be thus stirred up to do so. To seek his face is to desire his
presence, his smile, his favour consciously enjoyed. First we seek him, then his
strength and then his face; from the personal reverence, we pass on to the imparted
power, and then to the conscious favour. This seeking must never ceaseâ€”the more
we know the more we must seek to know. Finding him, we must "our minds inflame
to seek him more and more." He seeks spiritual worshippers, and spiritual
worshippers seek him; they are therefore sure to meet face to face ere long.
Ver. 4. Seek the Lord, and be strengthened; so divers ancient versions read it. They
that would be "strengthened in the inward man, " must fetch in strength from God
by faith and prayer. "Seek his strength, "and then seek his face; for by his strength

we hope to prevail with him for his favour, as Jacob did, Hosea 7:3. "Seek his face
evermore, "i.e., seek to have his favour to eternity, and therefore continue seeking it
to the end of the time of your probation. Seek it while you live in this world, and you
shall have it while you live in the other world, and even there shall be for ever
seeking it, in an infinite progression, and yet be for ever satisfied in it. â€”Matthew
Henry.
Ver. 4. â€”His strength. In classical language, his aegis, or protection, his ark, the
symbol of the divine presence. â€”John Mason Good.
Ver. 4. â€”Seek his face evermore. It is added "evermore, "lest they should imagine
that they had performed their duty, if they assembled twice or three times in the
year at the tabernacle, and observed the external rites according to the law. â€”
Mollerus.
Ver. 4. â€”Seek...seek. one do seek the Lord so earnestly, but they have need of
stirring up to seek him more earnestly; neither have any attained to such a measure
of communion with God, but they have need to seek for a further measure:
therefore it is said, "Seek the Lord, seek his strength, seek his face evermore." â€”
David Dickson.
WHEDO , "4. And his strength— “Strength,” here, is sometimes understood
figuratively of the sanctuary, as in Psalms 78:61. Thus, to seek God’s “strength” is
“to be earnest and constant in attending upon the public worship of Jehovah in the
place where his ark, the symbol of his ‘strength,’ is deposited.”—French and
Skinner. But it is better to take it as in the English text. The “strength” of God was
the refuge and defense of his people. See Psalms 27:1; Psalms 29:11; Psalms 68:34-
35. It is parallel to seek his face—that is—his favour, in the next member.
5 Remember the wonders he has done,
his miracles, and the judgments he pronounced,
BAR ES, "Remember his marvelous works ... - The works suited to excite
wonder. Call them to remembrance in your psalm; seek the aid of music and song to
impress the memory of them deeply on your hearts.
His wonders - His miracles. See Psa_78:43, note; Isa_8:18, note.
And the judgments of his mouth - That is, properly, the judgments which he
pronounced on his enemies, and which were followed by their overthrow. The word does
not refer here, as it often does, to his statutes or commands.

CLARKE, "Remember his marvellous works - Keep up communion with thy
Maker, that thou mayest neither forget him nor his works.
The judgments of his mouth - Whatsoever he has spoken concerning good or evil.
His commands, promises, threatenings; and particularly what he has foretold, and what
he has done.
GILL, "Remember his marvellous works which he hath done,.... Which Aben
Ezra interprets of the works of creation; rather they seem to design the works of
Providence in favour of the children of Israel: best of all, works of grace done for his
saints, none of which are to be forgotten; especially the great work of redemption and
salvation, for the remembrance of which, under the New Testament, an ordinance is
particularly appointed.
His wonders, and the judgments of his mouth: the above Jewish writer, by
"wonders", understands the miracles in Egypt, the plagues inflicted on the Egyptians;
and by the judgments of his mouth, the laws and statutes given at Sinai: each of
which were indeed to be remembered: but "his wonders" may take in all the wonderful
things done in Egypt and in the wilderness, and in settling the Israelites in the land of
Canaan; and "his judgments" may also intend the judgments which he threatened to
bring upon the enemies of Israel, and which he did bring upon them as he said. The
wonders of his grace, of his law and Gospel, his judgments and his testimonies, are not
to be forgotten.
HE RY 5-7, " Some arguments to quicken us to these duties. 1. “Consider both what
he has said and what he has done to engage us for ever to him. You will see yourselves
under all possible obligations to give thanks to him, and call upon his name, if you
remember the wonders which should make deep and durable impressions upon you, -
the wonders of his providence which he has wrought for you and those who are gone
before you, the marvellous works that he has done, which will be had in everlasting
remembrance with the thoughtful and with the grateful, - the wonders of his law, which
he has written to you, and entrusted you with, the judgments of his mouth, as well as the
judgments of his hand,” Psa_105:5. 2. “Consider the relation you stand in to him (Psa_
105:6): You are the seed of Abraham his servant; you are born in his house, and being
thereby entitled to the privilege of his servants, protection and provision, you are also
bound to do the duty of servants, to attend your Master, consult his honour, obey his
commands, and do what you can to advance his interests. You are the children of Jacob
his chosen, and are chosen and beloved for the fathers' sake, and therefore ought to tread
in the steps of those whose honours you inherit. You are the children of godly parents;
do no degenerate. You are God's church upon earth, and, if you do not praise him, who
should?” 3. Consider your interest in him: He is the Lord our God, Psa_105:7. We
depend upon him, are devoted to him, and from him our expectation is. Should not a
people seek unto their God (Isa_8:19) and praise their God? Dan_5:4. He is Jehovah our
God. He that is our God is self-existent and self-sufficient, has an irresistible power and
incontestable sovereignty: His judgments are in all the earth; he governs the whole
world in wisdom, and gives law to all nations, even to those that know him not. The

earth is full of the proofs of his power.
JAMISO , "judgments ... mouth — His judicial decisions for the good and against
the wicked.
SPURGEO , "Ver. 5. Remember his marvellous works that he hath done. Memory
is never better employed than upon such topics. Alas, we are far more ready to
recollect foolish and evil things than to retain in our minds the glorious deeds of
Jehovah. If we would keep these in remembrance our faith would be stronger, our
gratitude warmer, our devotion more fervent, and our love more intense. Shame
upon us that we should let slip what it would seem impossible to forget. We ought to
need no exhortation to remember such wonders, especially as he has wrought them
all on the behalf of his people.
His wonders, and the judgments of his mouth â€”these also should be had in
memory. The judgments of his mouth are as memorable as the marvels of his band.
God had but to speak and the enemies of his people were sorely afflicted; his threats
were not mere words, but smote his adversaries terribly. As the Word of God is the
salvation of his saints, so is it the destruction of the ungodly: out of his mouth goeth
a two edged sword with which he will slay the wicked.
Ver. 5. â€”Remember. How others may be affected I do not ask. For myself, I
confess, that there is no care or sorrow, by which I am so severely harassed, as when
I feel myself guilty of ingratitude to my most kind Lord. It not seldom appears to be
a fault so inexplicable, that I am alarmed when I read these words, inasmuch as I
consider them addressed to myself, and others like me. Remember, O ye forgetful,
thoughtless, and ungrateful, the works of God, which he hath done to us, with so
many signs and proofs of his goodness. What more could he have done, which he
hath not done? â€”Folengius.
BE SO , "Verses 5-7
Psalms 105:5-7. Remember the judgments of his mouth — Either, 1st, The laws
delivered from his mouth: Or rather, 2d, The plagues, or punishments, which he
brought upon Egypt by his mere word or command. O ye seed of Abraham his
servant — Born in his house, his church, and being thereby entitled to the privileges
of his servants, you are also bound to do the duty of servants, to consult your
master’s honour, obey his commands, and do all that is in your power to advance
his interest. Ye children of Jacob his chosen — To whom he restrains the former
more general expression, because the posterity of Jacob were the only branch of
Abraham’s seed included in the covenant, and entitled to the blessings here
mentioned. He is the Lord — Hebrew, Jehovah, our God — A Being self-existent
and self- sufficient, having an incontestable sovereignty over us, and unquestionable
power to protect and save us. We depend upon him; our expectation is from him;
and we ought to be devoted to his service. His judgments are in all the earth —
Either, 1st, The fame of his judgments upon the Egyptians is spread over the face of

the whole earth: Or, 2d, He executes his judgments upon all nations and people.
6 you his servants, the descendants of Abraham,
his chosen ones, the children of Jacob.
BAR ES, "O ye seed of Abraham his servant, ye children of Jacob his
chosen - All you who are descendants of Abraham and Jacob; the former being
particularly mentioned here because he was the great ancestor of the Hebrew people; the
latter, because the events referred to were closely connected with the history of Jacob -
with his going down into Egypt, and with the division of the tribes named after his sons.
The word rendered “his chosen” would seem in our version to refer to Jacob. In the
original, however, it is in the plural number, and must agree with the word rendered
“children,” “Ye chosen sons of Jacob” (compare Psa_105:43). So it has been translated
in 1Ch_16:13, “Ye children of Jacob, his chosen ones.”
CLARKE, "O ye seed of Abraham - Ye Jews especially, who have been the
peculiar objects of the Divine favor.
GILL, "O ye seed of Abraham his servant,.... These are the persons all along before
addressed; the Israelites, who descended from Abraham, were his natural seed and
offspring, and who had reason to give thanks unto the Lord and praise his name, since
so many and such wonderful things had been done for them; though all that were his
natural seed were not the children of God; and such who have the same faith he had, and
tread in the steps he did, are Christ's, and partakers of his grace; these are Abraham's
seed, and heirs according to the promise; and are under the greatest obligations to praise
the Lord. Abraham is here called his servant, as also in Psa_105:42, being a true
worshipper of God; though sometimes his friend, which is not inconsistent; though this
character, according to the Septuagint, Vulgate Latin, and all the Oriental versions,
belongs to his seed, they rendering it in the plural, "his servants". It follows,
ye children of Jacob his chosen; this is added to distinguish the persons intended
from the other seed of Abraham in the line of Ishmael; for in Isaac his seed was called,
which were the children of the promise, and that in the line of Jacob, and not in the line
of Esau; from whom they were called Israel or Israelites, a people whom the Lord chose
above all people on the face of the earth; for the word "chosen" may be connected with
the children as well as with Jacob. The whole spiritual Israel of God, whether Jews or
Gentiles, all such who are Israelites indeed, as they appear to be the chosen of God, so

they are bound to praise his name.
JAMISO , "chosen — rather qualifies “children” than “Jacob,” as a plural.
CALVI , "6Ye seed of Abraham his servant. The Psalmist addresses himself by
name to his own countrymen, whom, as has been stated, God had bound to himself
by a special adoption. It was a bond of union still more sacred, that by the mere
good pleasure of God they were preferred to all other nations. By calling them the
seed of Abraham, and the sons of Jacob, he reminds them that they had not attained
so great dignity by their own power, but because they were descended from the holy
fathers. He, however, affirms at the same time, that the holiness of their fathers
flowed exclusively from God’s election, and not from their own nature. He expressly
states both these truths, first, that before they were born children of Abraham, they
were already heirs of the covenant, because they derived their origin from the holy
fathers; and, secondly, that the fathers themselves had not acquired this prerogative
by their own merit or worth, but had been freely chosen; for this is the reason why
Jacob is called God’s chosen Although Abraham is also here called God’s servant,
(Genesis 26:24) because he purely and sincerely worshipped him, yet in the second
clause it is testified that the commencement of this distinction was not to be traced to
men, but to God alone, who conferred upon the Israelites the honor of choosing
them to be his peculiar possession.
From this covenant the Psalmist infers that although the government of God extends
through the whole world, and although he executes his judgment in all places, he
was nevertheless especially the God of that one people, (verse 7) according to the
statement in the song of Moses,
“When the Most High divided to the nations their inheritance, when he separated
the sons of Adam, he set the bounds of the people, according to the number of the
children of Israel: For the Lord’s portion is his people; Jacob is the lot of his
inheritance.” Deuteronomy 32:8
The prophet again intended to show that the reason why the children of Israel
excelled others was not because they were better than others, but because such was
the good pleasure of God. If the divine judgments are extended through all the
regions of the globe, the condition of all nations is in this respect equal. Whence it
follows that the difference referred to proceeded from the love of God, — that the
source of the superiority of the Israelites to other nations was his free favor.
Although, then, He is the rightful proprietor of the whole earth, it is declared that
he chose one people over whom he might reign. This is a doctrine which applies to
us also at the present day. If we duly ponder our calling, we will undoubtedly find
that God has not been induced from anything out of himself to prefer us to others,
but that he was pleased to do so purely from his own free grace.
SPURGEO , "Ver. 6. O ye seed of Abraham his servant, ye children of Jacob his
chosen. Should all the world forget, ye are bound to remember. Your father

Abraham saw his wonders and judgments upon Sodom, and upon the kings who
came from far, and Jacob also saw the Lord's marvellous works in visiting the
nations with famine, yet providing for his chosen a choice inheritance in a goodly
land; therefore let the children praise their father's God. The Israelites were the
Lord's elect nation, and they were bound to imitate their progenitor, who was the
Lord's faithful servant and walked before him in holy faith: the seed of Abraham
should not be unbelieving, nor should the children of so true a servant become
rebels. As we read this pointed appeal to the chosen seed we should recognise the
special claims which the Lord has upon ourselves, since we too have been favoured
above all others. Election is not a couch for case, but an argument for sevenfold
diligence. If God has set his choice upon us, let us aim to be choice men.
Ver. 6. â€”O ye seed of Abraham his servant. Consider the relation ye stand in to
him. Ye are "the seed of Abraham his servant"; you are born in his house, and
being thereby entitled to the privilege of his servants, protection and provision, you
are also bound to do the duty of servants, to attend your master, consult his honour,
obey his commands, and do what you can to advance his interests. â€”Matthew
Henry.
EBC, "Psalms 105:6 contains, in the names given to Israel, the reason for their
obeying the preceding summonses. Their hereditary relation to God gives them the
material, and imposes on them the obligation and the honour of being "secretaries
of God’s praise." In Psalms 105:6 a "His servant" may be intended to designate the
nation, as it often does in Isaiah 40:1-31; Isaiah 41:1-29; Isaiah 42:1-25; Isaiah 43:1-
28; Isaiah 44:1-28; Isaiah 45:1-25; Isaiah 46:1-13. "His chosen ones" in Psalms
105:6 b would then be an exact parallel; but the recurrence of the expression in
Psalms 105:42, with the individual reference, makes that reference more probable
here.
The fundamental fact underlying all Israel’s experience of God’s care is His own
loving will, which, self-moved, entered into covenant obligations, so that thereafter
His mercies are ensured by His veracity, no less than by His kindness. Hence the
psalm begins its proper theme by hymning the faithfulness of God to His oath, and
painting the insignificance of the beginnings of the nation, as showing that the
ground of God’s covenant relation was laid in Himself, not in them. Israel’s
consciousness of holding a special relation to God never obscured, in the, minds of
psalmists and prophets, the twin truth that all the earth waited on Him, and was the
theatre of His manifestations. Baser souls might hug themselves on their
prerogative. The nobler spirits ever confessed that it laid on them duties to the
world, and that God had not left Himself without witness in any land. These two
truths have often been rent asunder, both in Israel and in Christendom, but each
needs the other for its full comprehension. "Jehovah is our God" may become the
war cry of bitter hostility to them that are without, or of contempt, which is quite as
irreligious. "In all the earth are His judgments" may lead to a vague theism,
incredulous of special revelation. He who is most truly penetrated with the first will
be most joyfully ready to proclaim the second of these sister thoughts, and will
neither shut up all God’s mercies within the circle of revelation, nor lose sight of His

clearest utterances while looking on His more diffused and less perfect ones.
The obligations under which God has come to Israel are represented as a covenant,
a word and an oath. In all the general idea of explicit declaration of Divine purpose,
which henceforth becomes binding on God by reason of His faithfulness, is
contained; but the conception of a covenant implies mutual obligation, failure to
discharge which on one side relieves the other contracting party from his promise,
while that of a word simply includes the notion of articulate utterance, and that of
an oath adds the thought of a solemn sanction and a pledge given. God swears by
Himself-that is, His own character is the guarantee of His promise. These various
designations are thus heaped together, in order to heighten the thought of the
firmness of His promise. It stands "forever," "to a thousand generations"; if is an
"everlasting covenant." The psalmist triumphs, as it were, in the manifold repetition
of it. Each of the fathers of the nation had it confirmed to himself, -Abraham; Isaac
when, ready to flee from the land in famine, he had renewed to him [Genesis 26:3]
the oath which he had first heard as he stood, trembling but unharmed, by the rude
altar where the ram lay in his stead; [Genesis 22:16] Jacob as he lay beneath the
stars of Bethel. With Jacob (Israel) the singer passes from the individuals to the
nation, as is shown by the alternation of "thee" and "you" in Psalms 105:11. The
lowly condition of the recipients of the promise not only exalts the love which chose
them, but the power which preserved them and fulfilled it. And if, as may be the
case, the psalm is exilic or post-exilic, its picture of ancient days is like a mirror,
reflecting present depression and bidding the downcast be of good cheer. He who
made a strong nation out of that little horde of wanderers must have been moved by
His own heart, not by anything in them; and what He did long ago He can do today.
God’s past is the prophecy of God’s future. Literally rendered, Psalms 105:12 a runs
"Whilst they were men of number," i.e., easily numbered. [Genesis 34:30, where
Jacob uses the same phrase} "Very few" in b is literally "like a little," and may
either apply to number or to worth. It is used in the latter sense, in reference to "the
heart of the wicked," in Proverbs 10:20, and may have the same meaning here. That
little band of wanderers, who went about as sojourners among the kinglets of
Canaan and Philistia, with occasional visits to Egypt, seemed very vulnerable; but
God was, as He had promised to the first of them at a moment of extreme peril, their
"shield," and in their lives there were instances of strange protection afforded them,
which curbed kings, as in the case of Abram in Egypt {Genesis 12:1-20] and Gerar,
[Genesis 20:1-18] and of Isaac in the latter place. [Genesis 26:1-35] The patriarchs
were not, technically speaking, "anointed," but they had that of which anointing
was but a symbol. They were Divinely set apart and endowed for their tasks, and, as
consecrated to God’s service, their persons were inviolable. In a very profound sense
all God’s servants are thus anointed, and are "immortal till their work is done."
"Prophets" in the narrower sense of the word the patriarchs were not, but
Abraham is called so by God in one of the places already referred to. [Genesis 20:7]
Prior to prophetic utterance is prophetic inspiration: and these men received Divine
communications, and were, in a special degree, possessed of the counsels of Heaven.
The designation is equivalent to Abraham’s name of the "friend of God." Thus both
titles, which guaranteed a charmed, invulnerable life to their bearers, go deep into
the permanent privileges of God-trusting souls. All such "have an anointing from

the Holy One," and receive whispers from His lips. They are all under the aegis of
His protection, and for their sakes kings of many a dynasty and age have been
rebuked.
7 He is the Lord our God;
his judgments are in all the earth.
BAR ES, "He is the Lord our God - His name is Yahweh - the true God; and this
God is ours. See the notes at Psa_95:7.
His judgments are in all the earth - More properly “in all the land;” that is, in
every part of the land he is honored as our God. His institutions are established here; his
laws are obeyed here; his worship is celebrated here. No other God is worshipped here;
everywhere he is acknowledged as the nation’s God.
CLARKE, "He is the Lord our God - He is Jehovah, the self-existent and eternal
God. He is our God, he is our portion; has taken us for his people, and makes us happy
in his love.
The following abstract of the history of the Israelites presents but few difficulties. See
the notes on Psalm 78 (note).
GILL, "He is the lord our God,.... Here begin the arguments to excite to praise and
thankfulness; and the first is taken from what God is, and is to us; he is Jehovah, the
Being of beings, a self-existent Being, the author of all beings, but receives his own from
none; being undivided, independent, and self-sufficient, invariably and unchangeably
the same, which is, and was, and is to come; and who has a sovereign power and
authority over all creatures, whose name alone is Jehovah; nor is that name applicable
or communicable to any created being; and yet this Jehovah is our God, our God in
covenant, our God in Christ; our God that has blessed us with all spiritual blessings in
Christ; our God that has regenerated, adopted, and justified us; that supplies all our
wants, and will be our God and our portion for ever; and therefore worthy of all praise,
honour, and glory.
His judgments are all the earth: not his laws and statutes, his word and ordinances,
or the revelation of his mind and will as faith and worship, which are sometimes meant
by his judgments; for these were not in all the earth, were only known to the people of

the Jews at this time, Psa_147:19, rather his judgments on the Egyptians, or his plagues
upon them for refusing to let Israel go, the fame of which was spread throughout the
world: and may take in all the judgments of God in other parts of the world, as on Sodom
and Gomorrah, and especially the universal deluge, which destroyed the world of the
ungodly; and by such judgments the Lord is known, Psa_9:16 and for these he is to be
praised; as they are expressive of his holiness and justice; as he will be for his judgments
on antichrist, when they are made manifest, Rev_15:4. This may also respect in general
God's government of the world, and his righteous judging in it; who is a God that
judgeth in the earth, and governs it by his power and wisdom, and in righteousness; and
this righteous Judge is our God.
JAMISO , "Rather, “He, Jehovah, is our God.” His title, “Jehovah,” implies that He,
the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises,
and therefore will not forsake His people. Though specially of His people, He is God over
all.
SPURGEO , "Ver. 7. He is the Lord our God. Blessed be his name. Jehovah
condescends to be our God. This sentence contains a greater wealth of meaning than
all the eloquence of orators can compass, and there is more joy in it than in all the
sonnets of them that make merry.
His judgments are in all the earth, or in all the land, for the whole of the country
was instructed by his law, ruled by his statutes, and protected by his authority.
What a joy it is that our God is never absent from us, he is never nonresident, never
an absentee ruler, his judgments are in all the places in which we dwell. If the
second clause of this verse refers to the whole world, it is very beautiful to see the
speciality of Israel's election united with the universality of Jehovah's reign. ot
alone to the one nation did the Lord reveal himself, but his glory flashed around the
globe. It is wonderful that the Jewish people should have become so exclusive, and
have so utterly lost the missionary spirit, for their sacred literature is full of the
broad and generous sympathies which are so consistent with the worship of "the
God of the whole earth." or is it less painful to observe that among a certain class
of believers in God's election of grace there lingers a hard exclusive spirit, fatal to
compassion and zeal. It would be well for these also to remember that their
Redeemer is "the Saviour of all men, specially of them that believe."
COFFMA , "Verse 7
"He is Jehovah our God;
His judgments are in all the earth.
He hath remembered his covenant forever,
The word which he commanded to a thousand generations,
The covenant which he made with Abraham,
And his oath to Isaac,

And confirmed the same unto Jacob as a statute,
To Israel for an everlasting covenant."
These verses begin the list of God's wonderful works on behalf of Israel by citing the
blessed covenant with Abraham, Isaac and Jacob, the patriarchs of the Chosen
People. It is not our purpose here to comment upon all the circumstances of the
events mentioned in this historical summary. We have written detailed
commentaries on the entire Pentateuch and the Book of Joshua; and anyone
desiring to explore any of the things here mentioned will find our full comments
under the verses cited in connection with each event. Regarding the covenant here
mentioned, Genesis (Genesis 15; 21; 27) provides the details.
"The covenant" (Psalms 105:8-9). "God was in covenant with Israel from the time
of the forefathers, and that covenant was essentially a promise."[4]
"And confirmed the same as a statute" (Psalms 105:10). "That covenant was not
only a promise, but a law."[5]
"To Israel for an everlasting covenant" (Psalms 105:10). There is no limitation upon
the duration of God's covenant with Israel. It is still in effect. Although the fleshly,
or racial, Israel defected from the covenant, the Messiah, Jesus Christ, the ew
Israel, the True Vine, the Good Shepherd, now lives forever at the right hand of
God; and "in Christ" all of the ancient covenant with Abraham is still valid. "If ye
are Christ's, then are ye Abraham's seed and heirs according to the promise"
(Galatians 3:29).
CO STABLE, "Verses 7-11
God remembered His people ( Psalm 105:7, cf. Psalm 105:42), so His people should
remember Him ( Psalm 105:5). God had been faithful to the Abrahamic Covenant (
Genesis 12:1-3; Genesis 12:7; Genesis 15:18-21; Genesis 22:15-18; Genesis 28:13-15).
He made this covenant with Abraham"s descendants as well as with him personally.
A "thousand generations" means innumerable generations (cf. Exodus 20:5-6). ote
that the psalmist called this covenant an "everlasting covenant" ( Psalm 105:10).
That Isaiah , it would abide in effect as long at the earth abides. Of the three
promises in the covenant, the writer mentioned only the land promise here.
K&D 7-11, "The poet now begins himself to do that to which he encourages Israel.
Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people
experience His inviolable faithfulness to His covenant. ‫יהוה‬ in Psa_105:7 is in apposition
to ‫,הוּא‬ for the God who bears this name is as a matter of course the object of the song of
praise. ‫ר‬ ַ‫כ‬ָ‫ז‬ is the perfect of practically pledges certainty (cf. Psa_111:5, where we find
instead the future of confident prospect). The chronicler has ‫רוּ‬ ְ‫כ‬ִ‫ז‬ instead (lxx again
something different: µνηµονεύωµεν); but the object is not the demanding but the

promissory side of the covenant, so that consequently it is not Israel's remembering but
God's that is spoken of. He remembers His covenant in all time to come, so that exile
and want of independence as a state are only temporary, exceptional conditions. ‫ה‬ָ‫וּ‬ ִ‫צ‬ has
its radical signification here, to establish, institute, Psa_111:9. ‫ּור‬ ‫ף‬ ֶ‫ל‬ ֶ‫א‬ ְ‫ל‬ (in which
expression ‫דור‬ is a specifying accusative) is taken from Deu_7:9. And since ‫ר‬ ָ‫ב‬ ָ is the
covenant word of promise, it can be continued ‫ת‬ ַ‫ר‬ ָⅴ ‫ר‬ ֶ‫שׁ‬ ֲ‫;א‬ and Hag_2:5 (vid., Köhler
thereon) shows that ‫אשׁר‬ is not joined to ‫בריתו‬ over Psa_105:8. ‫ּו‬‫ת‬ ָ‫בוּע‬ ְ‫,וּשׁ‬ however, is a
second object to ‫ר‬ ַ‫כ‬ָ‫ז‬ (since ‫ר‬ ָ‫ב‬ ָ with what belongs to it as an apposition is out of the
question). It is the oath on Moriah (Gen_22:16) that is meant, which applied to
Abraham and his seed. ‫ק‬ ָ‫ח‬ ְ‫שׂ‬ִ‫י‬ ְ‫ל‬ (chronicler ‫ק‬ ָ‫ח‬ ְ‫צ‬ִ‫י‬ ְ‫,)ל‬ as in Amo_7:9; Jer_33:26. To ‫ר‬ ַ‫כ‬ָ‫ז‬ is
appended ָ‫ה‬ ֶ‫רד‬ ִ‫מ‬ ֲ‫ֽע‬ַ ַ‫;ו‬ the suffix, intended as neuter, points to what follows, viz., this, that
Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-
Israel, who as being the father of the twelve is the twelve-tribe nation itself that is
coming into existence; hence the plural can alternate with the singular in Psa_105:11.
‫ן‬ ַ‫ע‬ַ‫נ‬ ְⅴ ‫ץ‬ ֶ‫ר‬ ֶ‫ת־א‬ ֶ‫א‬ (chronicler, without the ‫)את‬ is an accusative of the object, and ‫ם‬ ֶ‫כ‬ ְ‫ת‬ ַ‫ל‬ ֲ‫ח‬ַ‫נ‬ ‫ל‬ ֶ‫ב‬ ֶ‫ח‬
accusative of the predicate: the land of Canaan as the province of your own hereditary
possession measured out with a measuring line (Psa_78:55).
BI 7-15, "He is the Lord our God: His judgments are in all the earth.
God in Jewish history, working for His people
I. His absolute sovereignty (verse 9). The selection of Abraham to distinguished
privileges is only an example of what has been going on in the history of men in all times.
All men are not alike endowed, nor alike distinguished in privilege. Some have more
health, more beauty, more talent, more enjoyments, than others. Shall any find fault
with this? “Who art thou that repliest against God?” We should, however, always
remember that God’s sovereignty is not arbitrary power, not capricious impulse, but is
evermore the free expression of His heart, and that heart is love.
II. His inviolable faithfulness (verse 8). Men fail to fulfil their promises from one of
three reasons—either because they were insincere when they made the promise, or
because they subsequently changed their minds, or because difficulties occurred which
they never anticipated. None of these reasons can be ascribed to God.
III. His territorial proprietorship (verse 11). Let all landowners remember that the acres
they call their own are only borrowed property, they are only tenants at will, or rather
stewards, responsible for the use they make of every foot of ground.
IV. His compassionate superintendence. He watched over them.
1. When they were few (verse 12). How He watched over Abraham, Isaac, and Jacob,
only three! We lose individuals in the mass. To Him the individual is the object of
interest, the individual is His offspring, representative, fountain of immeasurable
influence. “Unto that man will I look.”
2. When they were wandering strangers (verse 13). Though unknown, ignored, it
may be despised, the few wandered amongst ten thousand strangers, His eye was
upon them, and His sympathies were with them.

3. When they were threatened (verses 14, 15). (Homilist.)
8 He remembers his covenant forever,
the promise he made, for a thousand
generations,
BAR ES, "He hath remembered his covenant forever - That is, God has had it
constantly in remembrance, or always. Compare the notes at Luk_1:72. Though the
covenant was made long since; though many generations of people have passed by;
though great changes have occurred; though many calamities have come upon the
nations, yet his ancient covenant and promise have never been forgotten. All his
promises have been fulfilled; all ever will be. The “covenant” here referred to is that
which was made with Abraham, and through him with the Hebrew people.
The word which he commanded - The thing which he commanded; that is, all
which he ordained and appointed.
To a thousand generations - Very many generations; or, any number of
generations: that is, always. Compare Exo_20:6. The experience of the people through
all the generations of their history has shown that in what he has promised and directed
he is unchanging.
GILL, "He hath remembered his covenant for ever,.... Another argument of
praise taken from the covenant of grace, in which he is our God, and of which he is ever
mindful; he remembers his covenant ones, whom he perfectly knows, and never forgets
them; he remembers his covenant promises to them, and allows them to put him in
remembrance of them; he has respect unto his covenant, and the blessings of it, and
bestows them on his people; gives them the sure mercies of David; and he remembers
his love, which is the source and spring of all.
The word which he commanded to a thousand generations; that which is
properly a covenant with Christ our head on our account, is a word of promise to us; a
promise of grace and glory; a free promise, absolute and unconditional: and this he has
"commanded", or ordered, decreed, and determined that it shall stand good, and be
punctually performed, "to a thousand generations"; that is, for ever; for all his promises
are yea and amen in Christ.

HE RY, "We are here taught, in praising God, to look a great way back, and to give
him the glory of what he did for his church in former ages, especially when it was in the
founding and forming, which those in its latter ages enjoy the benefit of and therefore
should give thanks for. Doubtless we may fetch as proper matter for praise from the
histories of the gospels, and the acts of the apostles, which relate the birth of the
Christian church, as the psalmist here does from the histories of Genesis and Exodus,
which relate the birth of the Jewish church; and our histories greatly outshine theirs.
Two things are here made the subject of praise: -
I. God's promise to the patriarchs, that great promise that he would give to their seed the
land of Canaan for an inheritance, which was a type of the promise of eternal life made
in Christ to all believers. In all the marvellous works which God did for Israel he
remembered his covenant (Psa_105:8) and he will remember it for ever; it is the word
which he commanded to a thousand generations. See here the power of the promise; it
is the word which he commanded and which will take effect. See the perpetuity of the
promise; it is commanded to a thousand generations, and the entail of it shall not be cut
off. In the parallel place it is expressed as our duty (1Ch_16:15), Be you mindful always
of his covenant. God will not forget it and therefore we must not. The promise is here
called a covenant, because there was something required on man's part as the condition
of the promise. Observe, 1. The persons with whom this covenant was made - with
Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb_
11:8, Heb_11:9. 2. The ratifications of the covenant; it was made sure by all that is
sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to
whom God swore by himself, Heb_6:13, Heb_6:14. Is that sure which has passed into a
law? He confirmed the same for a law, a law never to be repealed. Is that sure which is
reduced to a mutual contract and stipulation? This is confirmed for an everlasting
covenant, inviolable.
JAMISO 8-11, "The covenant was often ratified.
word — answering to “covenant” [Psa_105:9] in the parallel clause, namely, the word
of promise, which, according to Psa_105:10, He set forth for an inviolable law.
commanded — or, “ordained” (Psa_68:28).
to a thousand generations — perpetually. A verbal allusion to Deu_7:9 (compare
Exo_20:6).
CALVI , "8He hath remembered his covenant for ever The Psalmist now
celebrates the effect and actual fulfillment of the covenant, and proves from the
deliverance wrought for the Israelites what he had stated before, namely, That God,
while he reigned alike over all nations, extended his peculiar favor to the offspring
of Abraham alone. How comes it to pass that God, in delivering his people,
displayed the might of his arm by so many miracles, if it was not that he might
faithfully perform the promise which he had made to his servants in time past? It is
evident, then, that the ancient covenant was the cause of the deliverance granted to
the chosen tribes; for in order that God might faithfully keep his promises, it
behooved him first to be merciful. As a long series of years had elapsed between the
promise and the performance, the prophet uses the word remember, intimating that
the Divine promises do not become obsolete by length of time, but that even when

the world imagines that they are extinguished and wholly forgotten, God retains as
distinct a remembrance of them as ever, that he may accomplish them in due season.
This is more strongly confirmed in the next clause, where the correspondence
between the form or tenor of the covenant and the accomplishment is celebrated. It
is not for a day, he would say, or for a few days, that God has made a covenant with
Abraham, nor has he limited the continuance of his covenant to the life of man, but
he has promised to be the God of his seed even to a thousand generations. Although,
therefore, the fulfillment was for a long time suspended, God nevertheless showed
by the effect that his promise did not fail by length of time.
SPURGEO , "Ver. 8. He hath remembered his covenant for ever. Here is the basis
of all his dealings with his people: he had entered into covenant with them in their
father Abraham, and to this covenant he remained faithful. The exhortation to
remember (Psalms 105:5) receives great force from the fact that God has
remembered. If the Lord has his promise in memory surely we ought not to forget
the wonderful manner in which he keeps it. To us it should be matter for deepest joy
that never in any instance has the Lord been unmindful of his covenant
engagements, nor will he be so world without end. O that we were as mindful of
them as he is.
The word which he commanded to a thousand generations. This is only an
amplification of the former statement, and serves to set before us the immutable
fidelity of the Lord during the changing generations of men. His judgments are
threatened upon the third and fourth generations of them that hate him, but his love
runs on for ever, even to "a thousand generations." His promise is here said to be
commanded, or vested with all the authority of a law. It is a proclamation from a
sovereign, the firman of an Emperor whose laws shall stand fast in every jot and
tittle though heaven and earth shall pass away. Therefore let us give thanks unto the
Lord and talk of all his wondrous works, so wonderful for their faithfulness and
truth.
Ver. 8. â€”He hath remembered his covenant. As a long series of years had elapsed
between the promise and the performance, the prophet uses the word "remember,
"intimating that the Divine promise does not become obsolete by length of time, but
that even when the world imagines that they are extinguished and wholly forgotten,
God retains as distinct a remembrance of them as ever, that he may accomplish
them in due season. â€”John Calvin.
Ver. 8. â€”The word which he commanded. All that God says must of necessity be
said with authority, so that even his promises partake of the nature of commands. â
€”Joseph Addison Alexander.
WHEDO , "8. Covenant—See Genesis 17; Genesis 22:16-18; Genesis 26:3-5; and
Genesis 28:13-15. This was the foundation of their national, not less than their
church, life and character, and of all the promises of God to them as a people.
Compare Galatians 3:16-17.
Commanded—Established with authority, as Psalms 111:9. This habit of appealing

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