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.