Give ye thanks unto Jehovah, call upon his name; make known his acts among the peoples.
Psalm 105 tells how God dealt with Israel, from Abraham to the land He promised them. It opens with three commands — thank, call, tell — and the rest of the psalm gives the reasons.
The three commands do more than order a song. They shape the people who obey them:
Restored Israel are to be a praising people, a dependent people and a witnessing people.
Thanks here is not vague gratitude. The psalm says what it is thankful for, and the answer comes a few verses later:
Psalm 105 gives thanks to Jehovah. It calls the descendants of Abraham and Jacob to remember Him and glory in His name. Verses 7, 8 give the occasion. He is Jehovah, their God. His judgments are in all the earth. And He has remembered His covenant for ever. It was to be permanent. He commanded it to a thousand generations. ... All their later failure is not touched on. Now again He had remembered His covenant with Abraham, and had delivered His people by judgments; this is promise being fulfilled.
The psalm leaves out more than that:
Psalm 105 shows the supremacy of pure grace. It takes up the facts between the Red Sea and Sinai, and leaves out everything from Sinai onward.
The second command sits between praise and telling. To call on His name is to admit you are weak:
They are to call upon Him, or "seek the Lord," because they are weak and "strength" is with Him. This dependence must be constant: they must "seek his presence continually" [ESV; older versions read "seek his face"] (compare John 15:5).
The third command points outward. The hearers are the nations outside Israel. Only those who have received God's blessing are fit to speak of His works:
We should make His deeds known among the peoples, the Gentile nations (v. 1). The psalm also advises singing (v. 2), for singing is the language of a redeemed people (Ex. 15). And it is only fitting to speak of His wonderful works when we have received the blessing of those works.
Which deeds? The psalm answers by what it dwells on: not a nation's power, but one man called by grace:
This psalm celebrates grace and election, which fulfil the promise of giving Israel their inheritance. Compare the first fifteen verses with 1 Chronicles 16:8-22, and you see that these are the acts and works that make His name known among the peoples. The change from "Israel," the national name of power, to Abraham in the psalm (v. 6) is very marked. Abraham is the lone pilgrim of grace, calling, and election.
These words were not left on a page. When David brought the ark up to Jerusalem, Israel sang this very opening:
They began with part of Psalm 105, verses 1-15. David tied that day's ceremony to God's promise to Israel's forefathers, that He would give their descendants the land. So they sang the first fifteen verses of it, and there stopped.
Restored Israel will sing this psalm in a coming age. Its call reaches believers now too, for "if you are Christ's, then you are Abraham's offspring, heirs according to promise" (L. M. Grant).
- Thank — the psalm starts with gratitude, not duty. Verses 7 and 8 give the reason: God remembered the covenant He commanded to a thousand generations.
- Call — calling on His name is constant dependence: we are weak, and strength is with Him.
- Tell — the deeds made known to the nations are acts of grace, calling and election, shown to one wandering man, Abraham.
- Grace — Psalm 105 is pure grace. It takes up the facts between the Red Sea and Sinai, and leaves Israel's later failure out.
- Sing — David chose verses 1-15 for the day the ark came home. Singing is the language of a redeemed people, and we speak of His works because we have received their blessing.
Sing unto him, sing psalms unto him; meditate upon all his wondrous works.
Psalm 105 opens with a burst of commands to praise, and this verse adds three more. Two questions follow: who are the singers, and what are the "wondrous works" they tell of?
God's people do not praise a stranger. They praise a God they have watched act, and His own words tell them what those acts mean.
The first section, in seven verses, calls for the celebration of the Lord their God, known by His glorious deeds. His Name is holy. Human weakness needs His power. The "judgments of His mouth" explain His acts, and make them a picture of His perfect ways.
So what are these wondrous works? The first fifteen verses point to a promise God made to Abraham — and to something the psalm never mentions.
The first fifteen verses of Psalm 105 are an appeal to celebrate the Lord because of His covenant. It is the covenant "which He made with Abraham, and His oath to Isaac; and He confirmed it 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." This is a covenant of pure grace, God's faithfulness to His promises, unlike the covenant of Sinai, which rested on the people's responsibility... We do not find a single word about Israel's oppression by the nations as a result of their disobedience. All is free grace in this passage.
The command to sing assumes something has happened first. One writer traces every song in Scripture back to one source.
Here is the first thing to notice about this outburst of joy. Scripture never mentions singing except in connection with redemption. Angels are never even said to sing... It is therefore only redeemed ones who can sing, and from this we learn the true character of Christian song. It should express the joy of salvation — the praise and gladness that the knowledge of redemption produces in the soul. "Is anyone cheerful?" says James. "Let him sing praise." In other words, if anyone is overflowing with true joy — joy that follows from known redemption, joy in the Lord as the Redeemer — that joy should come out in psalms of praise to God.
This praise is not private. It goes out to the nations — though the one who speaks must have something to speak of.
We should certainly make His deeds known among the peoples, the Gentile nations (v. 1). Singing is also advised (v. 2), for singing is the language of a redeemed people (Ex. 15). Speaking of His wondrous works is only fitting when we are the recipients of the blessing of those works.
This writer quotes an older wording of the verse — "talk of all His wondrous works," where the ESV has "tell of." He finds a privilege in that one word, and then adds a warning.
We read in the Psalms, "Let us talk of all His wondrous works." And that is indeed a privilege, a privilege within the reach of all who know Him. Notice that it does not say, "Let us preach." If it did, we might feel the call was beyond us. But it says let us talk — talk about Him. A child talks of his father this way, saying to his playmates, "I wish you knew my father, he is the best in all the world." But here it is not talking about Him, but talking with Him. He appreciates our talk about Him; but if we only talk about Him and neglect to talk with Him, we rob Him of what His love prizes so highly.
David chose these words for a public day in Jerusalem. The psalms he picked were not his own.
The king selected three Psalms — 105, 96, and 106. All come from the fourth book of the Psalms, and none of them is ascribed to David. They gave fitting expression for everyone on that occasion. They began with Psalm 105, verses 1-15; for David linked that day's ceremony with the fulfilment of God's promise to the patriarchs, to give their descendants the land. They sang those fifteen verses, and stopped there. Next they sang Psalm 96; for the ark's entrance into Jerusalem was the pledge of the coming day of glory, when God's supremacy over the nations will be shown and owned.
- Redeemed first. Scripture never mentions singing apart from redemption. Angels are not said to sing, so this song belongs to people God has rescued.
- Then sing. Song is the language of a rescued people. The psalm's subject is God's covenant with Abraham — free grace, not a reward for obedience.
- Then speak. Telling of His wondrous works fits those who have received their blessing. God's own words explain His acts and show His perfect ways.
- Anyone can. The call is to talk, not to preach — the ordinary conversation of a child bragging about a good father.
- But talk with Him too. He values our talk about Him; leaving out talk with Him withholds what His love prizes most.
Glory ye in his holy name let the heart of them rejoice that seek Jehovah.
Psalm 105 opens with commands — give thanks, sing, speak, glory, seek — and verse 3 ties the mouth's boast to the heart's joy. Two questions press: what does it mean to glory in a name, and why should seeking God make anyone glad?
The psalm's opening commands shape a people:
The psalm opens with a call to Israel. They are to give thanks to the Lord, to call upon His name, and to make known His deeds among the peoples. So restored Israel are to be a praising people, a dependent people and a witnessing people.
His name is not just a label. It tells you what He Himself is:
They are called to praise the Lord for what He has done and for what He is in the glory of His Person. He has done wondrous works, and His name sets forth what He is — He is holy.
People can boast in a name for its power alone. This name calls for more, and the boast leads straight into a promise of gladness for the seeker:
They may well glory too in His holy name — not only in the power of that great name, but in the holiness of it. It will surely be true also that the hearts of those who honestly seek the Lord will greatly rejoice (v. 3). In seeking the Lord, they will also seek His strength (v. 4).
The psalm gives its own reason for this boasting a few lines later:
Psalm 105 offers thanksgiving to Jehovah, and calls on the seed of Abraham and Jacob to remember Him and glory in His name. Verses 7, 8 give the occasion. He is Jehovah, their God. His judgments are in all the earth. And He has remembered His covenant for ever. It was to be permanent. It was commanded to a thousand generations. He had now remembered it.
Glorying is boasting, and boasting always needs an object. The call here points the heart away from anything it could produce on its own:
Grace brought them all to glory in the Lord — to boast in Him! They had nothing in themselves to boast in. The heart needs something — or rather someone — a worthy object. So He is the One provided for this purpose. He who glories in men is not wise; and he who boasts in himself is a fool. Because there is so much of this, the very word boast sounds a little out of place at first. But it is the word the Spirit of Truth has used to build us up. We do well to grasp its force and its health, as used here: "Let the one who boasts, boast in the Lord."
Seeking the Lord in this psalm is not a single act of crisis. The reason is weakness on our side and strength on His:
They are to call upon Him, or "seek the Lord," because they are weak and "strength" is with Him. This dependence must be constant: they must "seek his face continually."
These words first belonged to a public event. David chose them for the day the ark of the covenant came up to Jerusalem:
The king chose three Psalms: 105, 96, 106 … They gave everyone fitting words for that occasion. They began with part of Psalm 105, verses 1-15. David linked that day's ceremony to the fulfilment of God's promise to the patriarchs to give their descendants the land. So they sang the first fifteen verses of it, and there stopped.
- Covenant — The psalm gives its own reason for the boasting. He is their God, and He has remembered His covenant for ever.
- Name — His name is not a title but a revelation; it sets out what He is, and what He is, is holy.
- Glory — Boast in the holiness of that name, not only in its power. The boast must look outside self, because the heart finds no worthy object there.
- Seek — To seek the Lord is to seek His strength. That seeking must be constant, not occasional.
- Rejoice — The gladness belongs to those who honestly seek Him. Israel sang these same words the day the ark came to Jerusalem, so private joy joined a whole people's praise.
Seek Jehovah and his strength, seek his face continually;
Psalm 105 opens with a run of commands: give thanks, sing, glory, remember. Verse 4 is the most personal of them, and it raises two questions — why is God's strength named next to God Himself, and how does anyone seek Him without ever stopping?
The opening verses set out three marks of a people restored to God, and seeking belongs to the middle one.
The psalm opens with a call to Israel to give thanks to the Lord; to call upon His name, and to make known His deeds among the peoples. So restored Israel are to be a praising people, a dependent people and a witnessing people.
This seeking is not a new idea. It is a return to promises older than the nation's failures.
It is a call to Israel to stand again on their true ground, the ancient promises, and to seek Jehovah. The ark of the covenant is not settled in the Temple now. It stands by the faithfulness of God among His believing ones.
Seeking the Lord and seeking His strength are not two jobs. They belong together because of what the seeker lacks.
They are to call upon Him, or "seek the Lord," because they are weak and "strength" is with Him. This dependence must be constant: they must "seek His face continually" (compare John 15:5).
The word "continually" turns the verse from a single act into a way of living. Nothing in the Christian life removes the need for it.
Nothing can ever remove the need for constant dependence on God, the continual looking to Him for direction, and the reverent, habitual searching of the word. A person may have a fine record for piety, zeal, devotion, humility and tenderness of heart. Even so, nothing will keep the heart fresh and true to the Lord like the threefold mark of the Lord Jesus when He was here as man: absolute dependence on the living God, unwavering confidence in Him, and unbroken communion with the Father.
To seek a face is to want the person, not just help from the person. Older translations read "seek His face" here, where the ESV has "his presence." Under law, no one could look on God's face.
Under law God's face was hidden from them, but then they will "seek His face evermore." Even Moses could not, under law, look upon God's face (Ex. 33:20). Now all the glory of God shines "in the face of Jesus Christ" (2 Cor. 4:6), and this will be a wonderful reality to believers in the millennium.
The verse would be a hard demand if it stood alone. It stands instead on a promise God made and has not forgotten, and the psalm goes straight on to say so.
Psalm 105 offers thanksgiving to Jehovah, and calls on the seed of Abraham and Jacob to remember Him and glory in His name. Verses 7, 8 give the occasion. He is Jehovah, their God. His judgments are in all the earth. And He has remembered His covenant for ever. It was to be permanent. It was commanded to a thousand generations. He had now remembered it. The psalm then recites how God had cared for the fathers, and judged Egypt to deliver His people. In spite of their slavery, there was not a feeble person among their tribes.
This covenant is not the one God made later at Sinai. The difference decides who carries the weight.
This is a covenant of pure grace, God's faithfulness to His promises, in contrast to the covenant of Sinai, based on the people's responsibility... We do not find a single word about Israel's oppression by the nations as a result of their disobedience. All is free grace in this passage.
The verse has a plain use for anyone facing more than they can handle — and it does not end with rescue.
Three times in Scripture we find the people of God singing of the Lord as their strength and their song — Exodus 15:2; Psalm 118:14; Isaiah 12:2. Let us then follow these examples of Holy Scripture: if we seek the Lord and His strength — Ps. 105:4 — we shall prove how He can enable feeble ones to stand against the storm. And then let us not forget to render to Him the fruit of our lips, giving thanks to His holy name.
- Weak. The command comes to people who have no strength of their own. That is why the verse names His strength too.
- Strength. What they lack is with Him, so seeking Him and seeking power are one movement, not two.
- Continually. Dependence is a habit, not an emergency measure. No record of past service replaces the daily looking to God.
- Face. Seeking wants the Person. What law kept hidden now shines in the face of Jesus Christ.
- Covenant. The whole appeal rests on a promise of pure grace that God has remembered. That is why a weak people can seek Him with confidence, and then thank Him out loud.
Remember his wondrous works which he hath done, his miracles and the judgments of his mouth
Psalm 105 opens by calling God's people to give thanks, to call on His name, and to tell the nations what He has done. Verse 5 gives them the content of that testimony: memory. But the command raises real questions. What are these wondrous works and miracles? What are the judgments He spoke (older translations read "the judgments of His mouth")? And how can God ask anyone to remember events they never saw?
The command to remember sits inside a threefold call that opens the psalm.
The psalm opens with a call to Israel. They are to give thanks to the Lord, to call on His name, and to make His deeds known among the peoples. So restored Israel are to be a praising people, a dependent people and a witnessing people.
The third of these — witness — is what verse 5 exists to serve. A people with nothing stored up in memory has nothing to tell.
To be witnesses among the peoples they must remember His marvellous works that He has done. They must remember the judgments of His mouth, and the judgments He has carried out in all the earth.
The verse names two things: what God did, and what God said. His words do a job His deeds alone cannot do.
The first section, seven verses long, calls for the celebration of Jehovah their God, known by His glorious deeds. His Name is holy. Human frailty needs His power. The "judgments of His mouth" interpret His acts, and make them illustrations of His perfect ways.
So an act on its own can be misread. God's word about it turns the event into a display of who He is. His judgments are not only spoken, either. He also carries them out in all the earth.
The people God addresses here were not alive when He brought Israel out of Egypt. Some of them are not born yet: the psalm looks on to the millennium, the age when God blesses Israel. The same principle reaches readers today.
Those who live in the millennium were not there when God did His marvellous works to free Israel from Egypt. Yet the psalm tells them to "remember His marvellous works." Of course they can do this. We do the same when we remember the whole history of the Lord Jesus: His incarnation, His life of great goodness, His sufferings and sacrifice on Calvary, His resurrection, and His exaltation to God's right hand. We can remember because we have God's Word for all this. "His wonders and the judgments of His mouth" may be remembered in the same way. This points directly to Israel being blessed in the millennium. But even today God counts all believers as children of Abraham: "If you are Christ's, then you are Abraham's offspring, heirs according to promise" (Gal. 3:29).
Memory here is not personal recollection. It is God's written Word, kept before the heart.
The psalm is selective. Out of Israel's whole history it reaches back past the law to the promise given to Abraham.
Israel is His people, the assembly of His chosen ones. God commands them to remember these things, for He is Jehovah their God, and His judgments are in all the earth. Israel is called to remember the covenant God made with Abraham, and not Moses and the conditional promises given to the people through him. That covenant carried no conditions. It was an everlasting covenant to give the land to his descendants. Israel is reminded how God kept those heirs of promise safe as they moved from nation to nation.
The verse therefore does not summon anyone to remember their own record. It summons them to remember His.
Forgetting is not harmless. The Lord rebuked His disciples for it, and what we remember shapes how we face today.
Lack of recollection — "Do you not remember?" Then the Lord pointed to the two miracles of the loaves… The memory of the great goodness of the Lord should always be with us, to stir us to continuous praise (Ps. 145:7). The recollection of the Lord's ways with us in the past gives us guidance for the present. When we remember the food-miracles of yesterday we do not fear a famine today or tomorrow.
- Remember — because you are His. The call goes to Abraham's offspring — and God counts everyone who belongs to Christ as Abraham's offspring too.
- Remember His acts. Wondrous works and miracles — He freed Israel from Egypt and kept His people safe as they moved from nation to nation.
- Remember His words. His spoken judgments interpret those acts. They turn bare events into evidence of His perfect ways.
- Remember the promise, not the terms. The psalm reaches back to God's promise to Abraham, which carried no conditions.
- Remember, and then speak. Memory makes a praising, dependent, witnessing people. Remembering yesterday's bread silences today's fear of famine.
Ye seed of Abraham his servant, ye sons of Jacob, his chosen ones.
Up to here the psalm has been calling people to praise. Now it names them: not a crowd, but a family with two fathers and two titles. Why does the psalm reach back past Moses to Abraham and Jacob, and what does "His chosen ones" mean?
The verse gives Israel two family lines. Each father carries a different title — Abraham the servant, Jacob the chosen. One writer shows how different their two stories are.
His people stand in relation to this glorious God as the "offspring of Abraham, His servant" — the man whose history marks him out as that servant, because of his obedience. They are also the "children of Jacob, His chosen ones." Jacob's history is of a different kind. It shows the struggle of a soul in God's hand — a soul that knows Him, but knows Him far too little. This makes God's dealings with that soul necessary, and by them an Israel comes out at last from a Jacob. These struggles and this discipline from God are plainly a picture of the nation's later history.
So the nation carries both stories: the obedience of one father and the struggle of the other. And God's dealings are not finished until the struggler becomes an Israel.
The first fifteen verses of this psalm appear a second time in the Bible, in 1 Chronicles 16, and the two texts do not match word for word. One writer sets them side by side and points to the name that changed.
These are the acts and works by which He makes His name known among the peoples. You can see this by comparing the first fifteen verses with 1 Chronicles 16:8-22. The change is very striking: from "Israel," the national name of power, to Abraham in the psalm (v. 6), the lone pilgrim of grace, calling, and election.
A nation's name speaks of numbers and power. One man on his own speaks of grace and God's call. The psalm chooses the second.
"His chosen ones" says something about God's decision, not about the worth of the people He chose. One writer runs that line forward to everyone who believes today.
No doubt this points first to Israel, blessed in the thousand years to come. But even today all believers are counted as children of Abraham: "If you are Christ's, then you are Abraham's offspring, heirs according to promise" (Gal. 3:29). Because we have faith, God sees us as Abraham's children. And because believing Israelites are unworthy of the least of God's mercies, He looks at them as Jacob's children — chosen though they deserve nothing.
So the two names hold the whole story together. God's promise reaches anyone with faith, and His choice falls on people who have earned nothing.
So which part of their history should they call to mind? One writer notes that the psalm passes over one great name and settles on another.
The psalm calls Israel to remember, not Moses and the conditional promises given to the people through him, but the covenant God made with Abraham with no conditions attached — an everlasting covenant to give the land to his offspring. It reminds Israel how God kept those heirs of promise safe as they moved from nation to nation.
Another writer frames the same point as a contrast between two covenants, and notes what this part of the psalm never mentions.
This is a covenant of pure grace — God's faithfulness to His own promises. It stands in contrast to the covenant of Sinai, which rested on the people's responsibility… We do not find a single word here about the nations oppressing Israel because they had disobeyed. All is free grace in this passage.
The praise this psalm asks for also looks ahead. The promises behind it have not yet been kept in full.
God will then fulfil in grace the unconditional promises made to the fathers, and He will bring them in, as we have seen, by judgment. Psalm 105 foretells this. It gives thanks to the LORD, and calls the offspring of Abraham and Jacob, the men who received those promises, to sing to Him and glory in His name… When we looked at the nation's past history, we saw that these promises have never yet been fulfilled. The people took their inheritance under law, and lost it.
So this verse names the singers of a song that is not finished. The family called here will sing it in full when God keeps every word.
- Chosen — "His chosen ones" points to God's choice, not to anything the people earned. Jacob carries that title because he deserved nothing.
- Called — the psalm names Abraham, the lone pilgrim of grace and calling, not Israel, the national name of power.
- Covenanted — they must remember God's covenant with Abraham. It carried no conditions, unlike the promises given through Moses.
- Corrected — Abraham stands for obedience, Jacob for struggle. God keeps working until an Israel comes out of a Jacob, and the nation repeats its father's story.
- Coming — the people lost the promises under law, so God will make them good in grace. And believers today, through faith, count as Abraham's offspring and heirs of the same promise.
He, Jehovah, is our God; his judgments are in all the earth.
Psalm 105 is a song of thanksgiving. Verse 7 gives the reason: this God belongs to Israel, and His rule reaches every part of the earth. It raises two questions. How can one nation call the God of all the earth "our God"? And when will the world see those judgments?
The first six verses call for praise. Verse 7 names the God who is praised, and ties Him to Abraham and Jacob. One writer reads the two names as two kinds of history. Abraham's is marked by obedience. Jacob's is a struggle — and what God did with Jacob, He does with the nation.
His people stand in relation to this glorious God as the "seed of Abraham His servant," the man marked by his history for his obedience. They are "the children" too, "of Jacob His chosen." Jacob's history is of another kind. It shows the struggle of a soul in the hand of God — a soul that knows Him, but knows Him far too little. This makes necessary those dealings of God with it, by which at last an Israel emerges out of a Jacob. These struggles and this divine discipline are easily seen as the pattern of the nation's history afterward... And this is "Jehovah our God," whose "judgments," essentially of the same character, "are in all the earth."
The second half of the verse keeps the first from shrinking. "Our God" could sound like a tribal claim. "In all the earth" rules that out.
He was not just a national God, though He was indeed their God. He was the Lord of all the earth, and He will show that too; He is the Sovereign God. There are two things. One is God's government of this world, with Israel at its centre. The other is the sovereign grace that puts poor sinners in the same place as the Son of God — and that is the Lord of all the earth. After all, He who is the God of the Jews is God over all, blessed for evermore.
Verse 7 does not stand alone. The verse after it names the covenant God has kept.
Verses 7 and 8 give the occasion for this thanksgiving. He is Jehovah, their God. His judgments are in all the earth. And He has remembered His covenant for ever. It was to be permanent. He commanded it to a thousand generations. He had now remembered it.
Verses 8-11 promise the land of Canaan to Abraham's descendants. One writer says Israel has never yet held it on those terms, and points to verse 7 for how God will make the promise good.
Looking back at the nation's past history, we saw that these promises have never yet been fulfilled. The people took their inheritance under law, and lost it. God will make the promises good to them in sovereign grace and, as verse 7 declares, by judgment. This shows most clearly that they still apply to the future.
One writer sets the psalm in the coming age, when God rules the earth. In that day the judgments are already past, and their work is teaching, not ruin alone.
This is most plainly a millennial Psalm. The longing spirit of prophecy had testified so long about the judgments of Jehovah (Isaiah 26:9). They are the solemn preparation for teaching the world righteousness. Those judgments have now been fulfilled (verse 7). He has made Himself known as the God of Israel's mercy.
The same writer shows what Israel does with that mercy next.
The face of Jacob now shines in the light of the Lord's joy. Jacob turns towards the nations to tell them Jehovah's wonderful acts. Then, hearing this report, they too may draw near and put their trust under the shadow of that strength. That strength had carried Israel safely from the first days of the promise made to Abraham... into the full blessings of that promise kept in Immanuel's land.
David chose the opening part of this psalm, verse 7 included, for a public occasion. It was the day the ark of the covenant came into Jerusalem.
The king selected three Psalms — 105, 96 and 106 — to give fitting words to everyone on that occasion. They began with part of Psalm 105, verses 1-15. David connected that day's ceremony with the fulfilment of God's promise to the fathers of the nation, that He would give their descendants the land.
- Relationship. The verse starts with belonging: He is our God. Commentators tie that "our" to Abraham and Jacob, whose histories mark the nation.
- Reach. The same God is not a local deity. Israel is the centre of His government of the world, but He is Lord of all the earth, and God of Jews and sinners alike.
- Reason. Verses 7 and 8 give the occasion for the thanks: He is their God, His judgments fill the earth, and He has remembered His covenant for ever.
- Route. Commentators read the promises of verses 8-11 as still unfulfilled. Verse 7 shows how God will make them good — by judgment, in sovereign grace.
- Result. Those judgments teach the world righteousness. Israel, having received mercy, turns outward and tells the nations what God has done.
He is ever mindful of his covenant, -- the word which he commanded to a thousand generations, --
Psalm 105 is a song of thanksgiving. It walks through Israel's history from Abraham to the land. Verse 8 gives the reason for the song: God has not forgotten what He promised. The verse raises two questions — which covenant is in view, and what it means for God to "remember" at all.
Verses 7 and 8 supply the ground on which the whole psalm rests. One writer traces the line from God's judgments in the earth to a gift He never takes back.
He is Jehovah, their God. His judgments are in all the earth. And He has remembered His covenant for ever. It was to be permanent. He commanded it to a thousand generations. He had now remembered it… Now again (v. 8) He had remembered His covenant with Abraham, and He had rescued His people by His judgments. This is the promise being carried out. And God's gifts and calling are never taken back.
The covenant here is not the one given at Sinai, where blessing depended on Israel keeping the law. The difference matters. A covenant that lasts forever cannot rest on people who broke their side of it at once.
"He remembers His covenant forever" (v. 8). This is not the covenant of Sinai. That covenant demanded the obedience of the people, and the people broke it the moment they came under it… It is the covenant God made with Abraham. It was unconditional, not in the least conditional on the obedience of Israel (v. 9). He affirmed the same covenant again to Isaac, and confirmed it to Jacob, despite Jacob's wandering away. It was an everlasting covenant (v. 10), so it depended only on the faithfulness of God.
You cannot work this number out on a calendar. It means "as many generations as there will ever be." The verses that follow use two names, Jacob and Israel, and the covenant takes a different shape with each one.
He has commanded it to a thousand generations — a round number, as it would seem, for as many as may be. He made it with Abraham; and with an oath to Isaac, He confirmed it to Jacob as a decree that cannot be changed, and to Israel as an everlasting covenant. To Jacob, with all the frailty and sinfulness that the name implies, it still takes the form of a decree, the fixed expression of His absolute will. With Israel, the name in which His transforming power has done its work, it is an everlasting covenant.
Read the whole psalm and something is missing: Israel's failures. Verse 8 sets the tone and the closing verses repeat it. God's memory frames the history at both ends, not their failures.
In all these dealings with His people — in the days of the patriarchs, in the days of Israel's bondage, or in their wilderness journey — there is no mention of their sins, their murmurings and their rebellions. The psalm tells it all to bring to mind Jehovah's wonderful works, and His faithfulness to His covenant. This leading thought opens the review of Israel's history, as we read in verse 8, "He remembers his covenant forever."
One writer looks at a song that takes in part of Psalm 105. He finds meaning in what it stops short of saying.
There is, to begin, a part of Psalm 105. He shows how He kept Abraham. He recalls the faithfulness of God toward them until then and bids them recollect it. Only He bids Israel be mindful always of His covenant without saying yet that He remembers it, because it is not yet the full blessing.
Israel did live in Canaan. Yet two writers say the promise of verse 8 still waits for its fulfilment.
The conditional and temporary possession enjoyed by Israel is not, therefore, the fulfilment of the covenant with the fathers.
Psalm 105 is prophetic of this… Looking back at the past history of the nation, we saw that these promises have never yet been fulfilled. The people took their inheritance under law, and lost it. God will make these promises good to them in sovereign grace.
- He remembers. The praise of the whole psalm rests on one fact stated in verse 8 — God has called His own promise to mind and acted on it.
- Not Sinai. He remembers the covenant with Abraham. It asked nothing of Israel's obedience, so it stands on His faithfulness alone.
- Forever. "A thousand generations" means as many as there will ever be. The promise is a fixed decree, not a temporary arrangement.
- No record of sin. The psalm reviews Israel's whole history and never names their murmuring. His memory fills the space their failure would take.
- Still ahead. Israel's short, conditional hold on Canaan was never the fulfilment. Commentators read verse 8 as a promise God will make good in grace.
Which he made with Abraham, and of his oath unto Isaac;
The psalm calls Israel to praise. The ground of that praise is not Israel's record. It is a promise God made to one family and never let go. It reaches back to Abraham and Isaac. What covenant can survive centuries of failure?
Israel had two very different arrangements with God. Only one of them lasts forever.
"He remembers His covenant forever" (v. 8). This is certainly not the covenant of Sinai. That covenant demanded obedience from the people, and they broke it at once when God placed them under it. This covenant is instead "the word that He commanded, for a thousand generations." It is the covenant God made with Abraham. It was unconditional — not in the least conditional on Israel's obedience (v. 9). He again affirmed the same covenant to Isaac, and confirmed it to Jacob, despite Jacob's wandering away. It was an everlasting covenant. So it depended only on the faithfulness of God.
The verse sets a promise beside an oath. That oath belongs to Mount Moriah, where God told Abraham to offer Isaac and then gave him back.
We now learn a lesson from Abraham's steadfast endurance, and from God's gracious way with him on Mount Moriah. Abraham released Isaac from the altar and offered up in his place a ram that God provided. Once that day the angel of the Lord called out of heaven to Abraham, telling him to spare his son. Then the angel's voice came a second time. This time God not only spoke, but bound Himself by an oath to fulfil what He would say. Never before had God been said to swear.
Why would God add an oath to His word? Writers point to how easily human faith wavers.
What a beautiful glimpse this gives us of God! He stoops to consider the feebleness and weakness that mark even the best of His creatures. Here are Abraham and the later heirs of the promises. How easily their faith may waver! How full of uncertainties is the world in which they find themselves! So God comes down to their weakness. He backs up His Word with His oath, saying, "By Myself I have sworn, declares the LORD."
Does an oath sworn to one man long ago touch anyone else?
It was not for Abraham's sake only that God gave this twofold guarantee, His Word and His oath. God applies to the children of faith now the same principles by which He acted towards the fathers of old, so that "we might have a strong encouragement." He could swear by no one greater, so He swore by Himself. There are two unchangeable things, His Word and His oath, and in both it was impossible for God to lie. By them He gives strong encouragement to all who have fled to Christ for refuge from judgment. They can lay hold on the hope set before them, instead of turning back because of the difficulties on the way.
Commentators notice a pattern in Scripture. Whenever Israel's hope is in view, the appeal runs back to this covenant, not to Sinai.
The Spirit of God, in all references to the true hopes of Israel, refers to the unconditional covenant made with Abraham. So we have seen Moses saying, "Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self." Such was the hope of Zacharias, filled with the Holy Spirit (Luke 1:72-73); such also the prophetic song in Psalm 105:6-9, 42.
The two words this verse turns on — remembered and sworn — surface again at the birth of Christ, hidden in the names of the parents of John the Baptist.
The names of two people who come before us here are very significant. The first is Zacharias, which means "Jah has remembered." His wife's name is Elisabeth, the same as Elisheba, which means "God has sworn." And in his song of praise Zacharias puts these two things together: "Blessed be the Lord" — that is, Jehovah, of which Jah is a shortened form — "God of Israel, for He has visited and redeemed His people… to remember His holy covenant, the oath that He swore to our father Abraham."
Commentators also read the psalm forward. They hold that these promises are still waiting.
The unconditional promises to the fathers will be fulfilled in grace. Psalm 105 is prophetic of this. When we looked at the nation's past history, we saw that these promises have never yet been fulfilled. The people took their inheritance under law and lost it. God will make the promises good to them in sovereign grace.
- Promise — the covenant remembered here is the one God made with Abraham, not the law given at Sinai. It asked nothing of Israel, so Israel could not break it.
- Oath — God added a sworn word at Moriah, after Isaac was spared. Commentators note this was the first time God is said to swear.
- Reason — God swore because human faith wavers in an uncertain world; He stoops to our weakness.
- Reach — His Word and His oath are two unchangeable things. They bring strong encouragement to everyone who has fled to Christ for refuge.
- Result — Scripture keeps returning to this covenant for Israel's hope. Commentators hold these promises are still future, to be made good in sovereign grace.
And he confirmed it unto Jacob for a statute, unto Israel for an everlasting covenant,
Psalm 105 is a song of thanks, and verses 8 to 11 give the reason for it: God has kept His word. Verse 10 is where God fixes that promise in place with Jacob and calls it "everlasting."
The verse does not say God made a covenant with Jacob. It says He confirmed one. The timing matters: this came 430 years before the law was given, and God knew all that lay ahead when He gave His word.
This unconditional covenant of God (unconditional because it is "in Christ") was first given to Abraham, and God confirmed it 430 years before He gave the Law. He did not confirm it to Abraham — the dates do not fit — but to Jacob, as Psalm 105:10 says. God wants us to see that when He pledged His word, He acted with full deliberation and perfect knowledge of every circumstance, past, present and future.
The years between the promise and its confirmation were not empty. They showed what kind of people God had tied Himself to.
The time between the giving of the covenant and its confirmation was long enough to expose how unworthy the people of the promise were. Of course, God's Word is enough for faith: it stands forever. But how kind He is to confirm the covenant, so that His undeserving people could be sure of it.
The verse uses two names for the same man and two terms for the same covenant. One writer reads that pairing as deliberate: one name carries the man's weakness, the other what God makes of him.
He made it with Abraham, swore it to Isaac, and confirmed it to Jacob as a decree that cannot be changed, and to Israel as an everlasting covenant. The double name is used here, and it clearly points to the people as well as to the father of their twelve tribes. As always, that has meaning. To Jacob, with all the weakness and sinfulness that the name implies, it still takes the form of a decree, the fixed expression of His absolute will. With Israel, the name that marks His transforming power at work, it is an everlasting covenant. So He works in perfect sovereignty, and in keeping with the holiness of His own nature.
after_note: DO NOT USE
So "statute" here means a decree of God's own will. It rests on Him, not on the character of the man who received it.
This covenant is not the law given at Mount Sinai. Commentators mark the difference sharply.
This is not the covenant of Sinai, which demanded obedience from the people, and which the people broke as soon as they were put under it. This covenant in verse 8 is "the word that he commanded, for a thousand generations" — so it lasts through the ages. It is the covenant God made with Abraham, and it was unconditional, not in the least dependent on Israel's obedience (v. 9). He affirmed the same covenant again to Isaac, and confirmed it to Jacob, despite Jacob's wandering away. For it was an everlasting covenant (v. 10), and so it rests only on the faithfulness of God.
That difference shapes the tone of the whole passage.
This is a covenant of pure grace — God's faithfulness to His promises. It stands in contrast to the covenant of Sinai, which rested on the people's responsibility... There is not one word here about the nations oppressing Israel because of their disobedience. All is free grace in this passage.
The covenant is called "everlasting." Yet Israel's history in Canaan was neither permanent nor unbroken.
Israel held the land on conditions, and only for a time. So their possession of it is not the fulfilment of the covenant made with the fathers.
Commentators read the psalm as looking forward as much as backward.
These promises have never yet been fulfilled: the people took their inheritance under law, and lost it. God will make them good to Israel in sovereign grace.
The praise in this psalm rests on one thing: God remembered.
He has remembered His covenant for ever. It was to be permanent. He commanded it to a thousand generations. He had now remembered it... None of their later failure is mentioned... And God never takes back His gifts and His calling.
- Promised — the covenant was first given to Abraham and sworn to Isaac; verse 10 is the third link, not a new agreement.
- Confirmed — God confirmed it to Jacob 430 years before the law was given, so the promise never rested on the law.
- Decreed — a "statute" is a fixed decree of God's own will. It stands on His faithfulness, not on Jacob's worthiness.
- Everlasting — Israel's hold on Canaan was temporary and conditional. Commentators say the promise still waits for its true fulfilment in grace.
- Remembered — the psalm praises God because He remembered His covenant. He never takes back His gifts or His calling.
Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;
Here the psalm quotes the promise itself — God's own words granting Canaan to Abraham's family. Two questions follow: was the gift conditional, and has it ever been fully received?
One writer traces how the same promise takes a different shape for each name — Abraham, Isaac, Jacob — and when God made the land sure.
He made the covenant with Abraham, and swore it to Isaac. He confirmed it to Jacob as an unalterable decree, and to Israel as an everlasting covenant. Here the double name is used of the people as well as of the father of their twelve tribes, and (as always) it carries meaning. To Jacob, with all the weakness and sin that the name implies, it still takes the form of a decree — the fixed expression of His absolute will. With Israel, in whom His transforming power is made real, it is an everlasting covenant. He works in perfect sovereignty, and according to the holiness of His own nature. By this covenant the land is made sure to them. He made it sure while they were still only strangers there, a few people whom men counted as nothing.
Two very different agreements shaped Israel. One writer says plainly which one this promise belongs to.
This is certainly not the covenant of Sinai. That covenant demanded the obedience of the people, and they broke it at once when God placed them under it... It is the covenant God made with Abraham, which was unconditional, not in the least conditional on the obedience of Israel. He again affirmed the same covenant to Isaac, and confirmed it to Jacob, despite Jacob's wandering away. It was an everlasting covenant, so it depended only on the faithfulness of God. He promised to give Israel the land of Canaan at a time when they were strangers in the land, and very few in number.
The psalm tells Israel to remember. One writer notes what it does not tell them to remember.
Israel is called to remember — not Moses and the conditional promises given to the people through him, but the covenant made with Abraham unconditionally. It was an everlasting covenant to give the land to his seed. The psalm reminds Israel how God preserved those heirs of promise as they went from nation to nation.
The same writer points to what the psalm leaves out.
All their later failure is not touched on. For now again He had remembered His covenant with Abraham, and had delivered His people by judgments. It is the fulfilment of promise. And God never takes back His gifts or His calling.
Israel did hold Canaan for a time. One writer weighs the word "for ever" against what that holding turned out to be.
The land was given to the descendants of Abraham "for ever," or as it is put elsewhere, "for an everlasting possession." Israel's possession of Canaan was certainly not like that. But has the Lord forgotten His promise? Far from it... So the conditional, temporary possession that Israel enjoyed is not the fulfilment of the covenant with the fathers.
Another writer sees the promise still waiting for its day.
God will then fulfil the unconditional promises to the fathers in grace, brought in, as we have seen, by judgment... Looking back at the nation's history, we saw that these promises have never yet been fulfilled: the people took their inheritance under law — and lost it. They will be made good to them in sovereign grace.
"I will give" implies an owner. One writer shows that God still calls that land His own.
God has marked off one spot of land to be the centre of the blessing to the earth... He still has a piece of land He calls His own. "I lent it to you," He says to Israel; "but I have cast you out of it for your disobedience." But the land is the object of God's heart now, even though men fight over it today.
A gift of land marks out a people blessed on earth. Another writer adds that God calls Israel, in turn, His own inheritance.
The land of promise is constantly spoken of as the inheritance of Israel... So when Israel returns to take possession of the land in a future day, it is still called their inheritance. This all shows that they were and will be an earthly people, but God blessed them on earth in relationship with Himself... In connection with this God calls Israel His inheritance: He has chosen them for His own inheritance.
- Given — God made the land sure to Abraham's family by an oath and a decree, while they were still strangers there, few and small in men's eyes.
- Given freely — not the Sinai agreement, which demanded obedience, but a promise resting only on God's faithfulness.
- Given to remember — the psalm calls Israel to recall the promise, not the law, and says nothing about their failure.
- Given for ever — their short, forfeited hold on the land was never the fulfilment. Writers read the promise as still waiting, to be made good in grace.
- Given by an Owner — the One who says "I will give" still calls that land His own, which is why He can give it again.
When they were a few men in number, of small account, and strangers in it.
This line looks back to the very start of Israel's story. The family holding God's promise of Canaan was tiny and owned no land — so what was the promise resting on?
The psalm reviews Israel's past to show that God keeps His word. It picks the moment when that word looked least likely to come true.
The psalm reviews Israel's history to prove God's faithfulness to His covenant. He made that covenant with Abraham and Isaac, and confirmed it to Jacob. He gave Israel the promise of the land at a time when, to natural eyes, keeping it looked impossible. The people who received the promise were few in number and strangers in the land. Still, they were under the constant care of the Lord.
One writer sets this covenant apart from the later covenant of Sinai — the one that demanded obedience from the people.
This is not the covenant of Sinai. That covenant demanded the obedience of the people, and the people broke it as soon as they were placed under it... This is the covenant God made with Abraham. It was unconditional. It did not depend in the least on Israel's obedience. He affirmed the same covenant again to Isaac, and confirmed it to Jacob, despite Jacob's wandering away. It was an everlasting covenant, so it depended only on the faithfulness of God. He promised to give Israel the land of Canaan at a time when they were strangers there, and very few in number.
The verse calls them "sojourners" — people living in a land that is not their own. Canaan was already theirs by promise, yet they lived there owning nothing.
They are clearly in the place of strangers ("the Canaanites and the Perizzites were dwelling in the land"). They own nothing, "not even a foot's length"; everything rests on their valuing the promises. They have just two things: the altar and the tent. They travel from place to place and worship God. They are strangers and pilgrims on the earth.
Why was Abraham a stranger? One writer points to what he had not yet received.
Abraham was a stranger because he had not yet reached the heavenly inheritance. Only one thing could end his life as a stranger: actually holding the inheritance God had called him to.
"Of little account" means they counted for nothing to the nations around them. The verses that follow show why such a group survived at all.
Verse 9 speaks of Abraham and Isaac. Verse 10 speaks of Jacob. Verses 12-15 show how God protected the weak handful of His people, strangers in the land that was their inheritance. Apart from His protection they would have been destroyed again and again.
One writer explains why God stepped in when kings came near the man He had called:
It was divine care over one He had called out to walk before Him. "He rebuked kings on their account, saying, 'Touch not my anointed ones, do my prophets no harm!'" God cares for those He calls to walk before Him.
Moses later took the same fact — they were the fewest — and made it a comfort.
Moses said to Israel, "It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, but it is because the LORD loves you" (Deuteronomy 7:7-8). He could give no reason except what God was in Himself. This is a great comfort, for it puts the love of God on a basis that can never break down.
- Few — God promised a whole land to a handful of strangers, at the moment when keeping that promise looked impossible.
- Covenant — the promise to Abraham, then to Isaac and Jacob, was unconditional. It rested on God's faithfulness, not on their obedience.
- Strangers — they owned not a foot of what was already theirs. They had the altar and the tent, and everything hung on valuing the promises.
- Kept — without God's protection this weak handful would have been destroyed again and again. He rebuked kings to keep them safe.
- Loved — being the fewest was never a problem. God gave no reason for His choice except what He is Himself, so that love can never break down.
And they went from nation to nation, from one kingdom to another people.
Psalm 105 looks back over Israel's history to prove that God keeps His word. This verse catches the chosen family at its earliest stage: promised a land, owning none of it, and moving on again — so how could that promise stand?
The promise of a land and this wandering look like a contradiction. One writer explains how both were true at once.
God promised the land to Israel at a time when, judged by nature, it would look impossible to fulfil. The people who received the promise were few in number and strangers in the land. All the same, they were under the constant care of the Lord. They went from one nation to another and from kingdom to kingdom, but God let no one wrong them without coming under His reproof.
The psalm could have pointed Israel back to Sinai and Moses. It does not. It reaches further back.
Israel is called to remember the covenant God made with Abraham — not Moses, and not the conditional promises given to the people through him. That covenant was unconditional: an everlasting covenant to give the land to his seed. Israel is reminded of the way God preserved those heirs of promise when they went from nation to nation.
Another writer names what this passage leaves out.
This is a covenant of pure grace, God's faithfulness to His promises. The covenant of Sinai was different: it rested on the people's responsibility... We do not find a single word about Israel's oppression by the nations as a result of their disobedience. It is all free grace in this passage.
The wandering was not always noble. Twice Abraham's own faith gave way, and twice God still stepped in.
Even when the sons of Israel were wanderers, going from one nation to another, the preserving mercy of God was with them. It delivered them from any possibility of oppression, and even reproved kings for their sake (v. 14). This happened with Abraham, when his faith lost its energy and he denied his proper relationship to his wife (Gen. 12:17-20), and a second time as well (Gen. 20:2-3)... God showed special care for them despite their own weakness and failure.
Another writer reads the same rescue as God making Himself known.
God shows that He will not let anyone touch His people on earth without consequence. He would show Himself careful of those He owned in this way. This made Him known in connection with His people, and it was of the utmost importance.
Their moving was not only something done to them. They chose it, and God tied His own name to them.
He was not ashamed to say, "I am the God of Abraham, of Isaac, and of Jacob." Why? Because they gave up the world. They were not mindful of the country they had come out of at the call of God, but sought a heavenly one. They had no home here. They lived in tents, confessing that they were strangers on the earth. Abraham's relatives in Syria had houses; Abraham had none, and neither had Isaac or Jacob.
Another writer sets what God did then against what He allows now.
Psalm 105:13-15 makes plain what the Lord felt of old. His chosen ones went from nation to nation, from one kingdom to another people, and "He allowed no one to oppress them; He rebuked kings on their account, saying, Touch not My anointed ones, do My prophets no harm." Now He may let any or all men do them wrong. For the present He may rebuke neither kings, nor subjects, nor servants, when they scorn His anointed and do His servants all the harm they can. Another day He will repay each one according to his works. But what does He feel now?
- Few — God promised the land while the heirs were a small band of strangers in it. Nothing in their size or standing explains what followed.
- Covenant — Their safety rested on God's unconditional promise to Abraham, not on the terms of Sinai. That is why the psalm looks past Moses to Abraham.
- Kept — God preserved them as they wandered, even when their own faith failed. By guarding them He made Himself known: no one could touch His own without consequence.
- Homeless by choice — They had no house anywhere and called themselves strangers on the earth. God was not ashamed to call Himself their God.
- Now — Then God rebuked kings for His people's sake. Now He may let men do them wrong, and He will repay each one on another day.
He suffered no man to oppress them, and reproved kings for their sakes,
Psalm 105 looks back to Israel's most fragile days. Abraham's family had no land and no army, and they moved between kingdoms that could have crushed them. This verse says they survived because God warned kings off. Why did He do it, and does He still?
This verse sits in a passage about God's covenant with Abraham. One writer notes what that passage leaves out.
This is a covenant of pure grace. It rests on God's faithfulness to His promises. It stands in contrast to the covenant made at Sinai, which rested on the people's responsibility. The passage ends with these words: "He allowed no one to oppress them; He rebuked kings on their account, saying, 'Touch not My anointed ones, do My prophets no harm!'" There is not one word here about the nations oppressing Israel because they disobeyed. All is free grace in this passage.
The "them" of the verse were not a nation yet. They were a small group in a land God had promised them but had not yet given them.
Verse 9 speaks of Abraham and Isaac; verse 10 of Jacob; verses 12-15 how God protected the weak handful of his people, strangers in the land that was the lot of their inheritance. Apart from His protection they would have been destroyed again and again.
The psalm does not name the kings. One writer points to two moments when Abraham's own faith had slipped.
Even when the sons of Israel were wanderers, moving from one nation to another, God's preserving mercy was with them. It kept them safe from any chance of oppression, and even rebuked kings for their sake (v. 14). That is what happened with Abraham when his faith lost its strength and he denied that Sarah was his wife (Gen. 12:17-20), and a second time as well (Gen. 20:2-3). Abraham was a prophet of God, as were others among his descendants. God showed them special care despite their own weakness and failure.
In Egypt God protected Abraham and struck Pharaoh's house. Yet He also let Pharaoh rebuke His own servant.
"But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife." What wonderful grace to Abraham! God always delights to quiet His people's fears as well as to answer their faith. He covered His servant, who had gone wrong, with the shield of His powerful protection. Abraham's life and Sarah's purity were both kept safe behind that shield, which nothing could pierce. Meanwhile the household of Egypt's king felt the heavy blow of the LORD's righteous punishment... Abraham had clearly left himself open in all of this. So although God protects him, He still lets Pharaoh rebuke him. It is good to see this. When a man of God steps off the path of faith and honest living, he lays himself open to the men of this world. Had Abraham stayed in Canaan, Pharaoh would never have rebuked him in Egypt.
One writer asks what God was showing when He stepped in against a king.
In the case of Abraham and Abimelech, this was God's care over a man He had called out to walk before Him. "He rebuked kings on their account, saying, 'Touch not My anointed ones, do My prophets no harm!'" Ps. 105:14-15. God cares for those He calls to walk before Him. Gen. 20:3. Abimelech had used his power as a ruler to seize a member of Abraham's family, and he had no right to do it. God shows that He will not let His people on earth be touched without consequence. He would show Himself careful of those He owned in this way. By this He made Himself known as the God of His people, and this was of the greatest importance.
Back then God stepped in openly. One writer says it does not always look like that today.
Now He may let any or all people do them wrong. For the present He may rebuke no one — not kings, not their subjects, not the lowest workers — when they scorn His anointed and do His servants all the harm they can. Another day He will repay each one according to his works. But what does He feel now?
- Kept by covenant. God kept His promise to Abraham. That promise, not Israel's obedience, is why no one could oppress them.
- Kept though few. They were a weak handful of strangers in a land not yet theirs. Without His protection, enemies would have destroyed them again and again.
- Kept while failing. God rebuked two kings at moments when Abraham's own faith had given way. He covered a servant who had gone wrong.
- Kept, but not flattered. God shielded Abraham from Pharaoh. Then He let Pharaoh rebuke him. Protection is not approval.
- Kept for His name. God guarded those He owned, and by it made Himself known. Commentators note that today He may let His servants be wronged, and settle the account on another day.
[Saying,] Touch not mine anointed ones, and do my prophets no harm.
God is speaking about a small group of wandering families. He does not address them. He warns the kings whose lands they crossed. Two questions follow. Who are these "anointed" and "prophets," and does the warning still stand over God's people today?
The verse looks back to Abraham and the wandering family that came from him. One writer explains why God gives such men the title of prophet:
Again, let us take the patriarchs, whom Scripture plainly calls prophets… The same principle explains their claim to this title. They were the interpreters of the mind of God at that time. God "called out" these men because a new and terrible evil had come into the world — idolatry. We never read of it before the days of Abraham.
God had promised a whole land to a handful of people who owned none of it.
God promised the land to Israel at a time when, to human eyes, it looked impossible to keep. The people who received the promise were few in number and strangers in the land. Still, they were under the constant care of the Lord. They went from one nation to another and from kingdom to kingdom, but no one wronged them without coming under God's rebuke.
Their safety did not rest on what they deserved. One writer sets this promise beside the covenant made later at Sinai:
This is a covenant of pure grace. It rests on God's faithfulness to His promises. The covenant of Sinai was different: it rested on the people's responsibility… We do not find a single word here about the nations oppressing Israel because Israel disobeyed. All is free grace in this passage.
God may have a quarrel of His own with how His child is living. It does not stop Him defending that child:
This is how God acts. He may have many a private dispute with His child about the way he lives. But the moment the enemy brings a case against him, the Lord always pleads His servant's cause. "Touch not my anointed ones, do my prophets no harm!" "He who touches you touches the apple of My eye."
Another writer adds what God made known by acting this way:
God shows that no one may touch His people on earth and go unpunished. He would show Himself careful of those He owned in this way. By this He became known in connection with His people, and that was of the greatest importance.
A thousand years later the same word still stood over kings:
Jeroboam had forgotten, or ignored, a rebuke God gave to kings almost a thousand years before. It said: "Touch not my anointed ones, do my prophets no harm!" (Ps. 105:14-15).
People quote this verse to stop others from speaking up about evil. One writer answers:
I have heard this passage quoted: "Touch not my anointed ones, do my prophets no harm!" (Ps. 105:15.)… I hardly need to say that this twists Scripture. I may seek to walk apart from evil. I may seek to stir the conscience about it where the evil is plain. Or, failing that, I may separate myself from it. None of this does harm to any of the Lord's "prophets." It is the very opposite — it is a blessing to them all. God did not address these words to the Lord's people. He addressed them to the nations, as the context will show. That is another reason why they do not apply.
Does the fence still stand today? One writer says God often lets the wrong go for now:
Now He may let any or all men do them wrong. For the present He may rebuke no one: not kings, not subjects, not servants. They may despise His anointed and do His servants all the harm they can. Another day He will repay each one according to his works.
- Called — the "prophets" here are the patriarchs. God called them out to hold His mind before a world sliding into idol worship.
- Covered — they were few and owned no land, and it made no difference. Their safety rested on a covenant of pure grace, not on anything they deserved.
- Claimed — God may disapprove of how His child lives and still plead his cause the moment an enemy attacks.
- Corrected — God spoke these words to the nations, not to His own people. Naming plain evil harms none of the Lord's "prophets."
- Coming — today He may let men harm His servants and say nothing. Another day He will repay each person according to his works.