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Psalm 105

God’s Faithfulness to Israel

O give thanks to the L ord, call on his name,

make known his deeds among the peoples.

Sing to him, sing praises to him;

tell of all his wonderful works.

Glory in his holy name;

let the hearts of those who seek the L ord rejoice.

Seek the L ord and his strength;

seek his presence continually.

Remember the wonderful works he has done,

his miracles, and the judgments he has uttered,

O offspring of his servant Abraham,

children of Jacob, his chosen ones.

He is the L ord our God;

his judgments are in all the earth.

He is mindful of his covenant forever,

of the word that he commanded, for a thousand generations,

the covenant that he made with Abraham,

his sworn promise to Isaac,

which he confirmed to Jacob as a statute,

to Israel as an everlasting covenant,

saying, “To you I will give the land of Canaan

as your portion for an inheritance.”

When they were few in number,

of little account, and strangers in it,

wandering from nation to nation,

from one kingdom to another people,

he allowed no one to oppress them;

he rebuked kings on their account,

saying, “Do not touch my anointed ones;

do my prophets no harm.”

When he summoned famine against the land,

and broke every staff of bread,

he had sent a man ahead of them,

Joseph, who was sold as a slave.

His feet were hurt with fetters,

his neck was put in a collar of iron;

until what he had said came to pass,

the word of the L ord kept testing him.

The king sent and released him;

the ruler of the peoples set him free.

He made him lord of his house,

and ruler of all his possessions,

to instruct his officials at his pleasure,

and to teach his elders wisdom.

Then Israel came to Egypt;

Jacob lived as an alien in the land of Ham.

And the L ord made his people very fruitful,

and made them stronger than their foes,

whose hearts he then turned to hate his people,

to deal craftily with his servants.

He sent his servant Moses,

and Aaron whom he had chosen.

They performed his signs among them,

and miracles in the land of Ham.

He sent darkness, and made the land dark;

they rebelled against his words.

He turned their waters into blood,

and caused their fish to die.

Their land swarmed with frogs,

even in the chambers of their kings.

He spoke, and there came swarms of flies,

and gnats throughout their country.

He gave them hail for rain,

and lightning that flashed through their land.

He struck their vines and fig trees,

and shattered the trees of their country.

He spoke, and the locusts came,

and young locusts without number;

they devoured all the vegetation in their land,

and ate up the fruit of their ground.

He struck down all the firstborn in their land,

the first issue of all their strength.

Then he brought Israel out with silver and gold,

and there was no one among their tribes who stumbled.

Egypt was glad when they departed,

for dread of them had fallen upon it.

He spread a cloud for a covering,

and fire to give light by night.

They asked, and he brought quails,

and gave them food from heaven in abundance.

He opened the rock, and water gushed out;

it flowed through the desert like a river.

For he remembered his holy promise,

and Abraham, his servant.

So he brought his people out with joy,

his chosen ones with singing.

He gave them the lands of the nations,

and they took possession of the wealth of the peoples,

that they might keep his statutes

and observe his laws.

Praise the L ord!

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1 Praise 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.

4 Seek ye Jehovah, and his strength ²⁰⁴²⁰⁴ “For וזו, his strength, the LXX. seem to have read עזו, be strengthened, and accordingly render it κραταιωθὢτε, the Latin ‘confirmamini’, ‘be confirmed,’ and so the Syriac, ‘be strengthened.’ This the sense would well bear, ‘Seek the Lord, and be confirmed;’ let all your strength be sought from him. So the Jewish Arab, ‘Seek the Lord, and seek that he would strengthen you, or strength from him, or you shall certainly be strengthened,’ if by prayer you diligently seek him.” — Hammond. Horsley also reads, “Seek the Lord, and be strong.” 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. ²⁰⁵²⁰⁵ With this agrees the interpretation of Lowth: “The holy ark, and the shechinah which remained upon it, the symbol of the divine presence, is called the face of God; and to seek the face of God, is to appear before the ark, to worship at the sanctuary of God, which was required of the Israelites thrice a year. — See 2 Samuel 21:1; 2 Chronicles 7:14; Psalm 27:8; Exodus 23:17, — Lectures on the Sacred Poetry of the Hebrews, volume 2, page 24l. 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.

²⁰⁴ “For וזו, his strength, the LXX. seem to have read עזו, be strengthened, and accordingly render it κραταιωθὢτε, the Latin ‘confirmamini’, ‘be confirmed,’ and so the Syriac, ‘be strengthened.’ This the sense would well bear, ‘Seek the Lord, and be confirmed;’ let all your strength be sought from him. So the Jewish Arab, ‘Seek the Lord, and seek that he would strengthen you, or strength from him, or you shall certainly be strengthened,’ if by prayer you diligently seek him.” — Hammond. Horsley also reads, “Seek the Lord, and be strong.”

²⁰⁵ With this agrees the interpretation of Lowth: “The holy ark, and the shechinah which remained upon it, the symbol of the divine presence, is called the face of God; and to seek the face of God, is to appear before the ark, to worship at the sanctuary of God, which was required of the Israelites thrice a year. — See 2 Samuel 21:1; 2 Chronicles 7:14; Psalm 27:8; Exodus 23:17, — Lectures on the Sacred Poetry of the Hebrews, volume 2, page 24l.