Psalm 105:5
Remember his marvelous works that he has done; his wonders, and the judgments of his mouth;
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EXPOSITORY (ENGLISH BIBLE)
Psalm 105:5-7. Remember the judgments of his mouth — Either, 1st, The laws delivered from his mouth: Or rather, 2d, The plagues, or punishments, which he brought upon Egypt by his mere word or command. O ye seed of Abraham his servant — Born in his house, his church, and being thereby entitled to the privileges of his servants, you are also bound to do the duty of servants, to consult your master’s honour, obey his commands, and do all that is in your power to advance his interest. Ye children of Jacob his chosen — To whom he restrains the former more general expression, because the posterity of Jacob were the only branch of Abraham’s seed included in the covenant, and entitled to the blessings here mentioned. He is the Lord — Hebrew, Jehovah, our God — A Being self-existent and self- sufficient, having an incontestable sovereignty over us, and unquestionable power to protect and save us. We depend upon him; our expectation is from him; and we ought to be devoted to his service. His judgments are in all the earth — Either, 1st, The fame of his judgments upon the Egyptians is spread over the face of the whole earth: Or, 2d, He executes his judgments upon all nations and people.105:1-7 Our devotion is here stirred up, that we may stir up ourselves to praise God. Seek his strength; that is, his grace; the strength of his Spirit to work in us that which is good, which we cannot do but by strength derived from him, for which he will be sought. Seek to have his favour to eternity, therefore continue seeking it while living in this world; for he will not only be found, but he will reward those that diligently seek him.Remember his marvelous works ... - The works suited to excite wonder. Call them to remembrance in your psalm; seek the aid of music and song to impress the memory of them deeply on your hearts.

His wonders - His miracles. See Psalm 78:43, note; Isaiah 8:18, note.

And the judgments of his mouth - That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow. The word does not refer here, as it often does, to his statutes or commands.

5, 6. judgments … mouth—His judicial decisions for the good and against the wicked. Either,

1. The laws delivered from his mouth. Or rather,

2. The plagues or punishments (as this same word is used here, Psalm 105:7, and every where) which he brought upon Egypt by his mere word or command, as is oft noted in the history of them in Exodus. Remember his marvellous works which he hath done,.... Which Aben Ezra interprets of the works of creation; rather they seem to design the works of Providence in favour of the children of Israel: best of all, works of grace done for his saints, none of which are to be forgotten; especially the great work of redemption and salvation, for the remembrance of which, under the New Testament, an ordinance is particularly appointed.

His wonders, and the judgments of his mouth: the above Jewish writer, by "wonders", understands the miracles in Egypt, the plagues inflicted on the Egyptians;

and by the judgments of his mouth, the laws and statutes given at Sinai: each of which were indeed to be remembered: but "his wonders" may take in all the wonderful things done in Egypt and in the wilderness, and in settling the Israelites in the land of Canaan; and "his judgments" may also intend the judgments which he threatened to bring upon the enemies of Israel, and which he did bring upon them as he said. The wonders of his grace, of his law and Gospel, his judgments and his testimonies, are not to be forgotten.

Remember his {c} marvellous works that he hath done; his wonders, and the {d} judgments of his mouth;

(c) Which he has wrought in the deliverance of his people.

(d) Because his power was declared living by this, as if he would have declared it by mouth.

EXEGETICAL (ORIGINAL LANGUAGES)
5. Remember] Compare the frequent injunctions in Deuteronomy (Deuteronomy 7:18; Deuteronomy 8:2; &c.). But Israel’s history had been one long record of forgetfulness (Psalm 78:11).

his wonders] A word often coupled with ‘signs’ (Psalm 105:27; Deuteronomy 4:34; &c.) to denote the miracles of the Exodus.

the judgments of his mouth] Not the precepts of the law, but the sentence pronounced and executed upon Pharaoh and the Egyptians (Exodus 6:6; Exodus 7:4; Exodus 12:12).Verse 5. - Remember his marvellous works that he hath done (see ver. 2). These "wondrous works" are apter than anything else to stir up the heart to gratitude and thankfulness to God; and therefore they naturally lead on to the utterance of praise and thanksgiving. His wonders; or, "miracles" - τὰ τέρατα αὐτοῦ, LXX. - such as those touched on in vers. 27-36 and 39-41. And the judgments of his mouth. His sentences upon sinners, as upon the Egyptians (vers. 28, et seqq.) and upon the Canaanites (vers. 11, 44). The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group, which is again substantially decastichic, with a sabbatic meditation, inasmuch as he wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days' work may be able to rejoice in them. For if they cease to give Him pleasure, He can indeed blot them out as He did at the time of the Flood, since He is always able by a look to put the earth in a tremble, and by a touch to set the mountains on fire (ותּרעד of the result of the looking, as in Amos 5:8; Amos 9:6, and ויעשׁנוּ of that which takes place simultaneously with the touching, as in Psalm 144:5, Zechariah 9:5, cf. on Habakkuk 3:10). The poet, however, on his part, will not suffer there to be any lack of the glorifying of Jahve, inasmuch as he makes it his life's work to praise his God with music and song (בּחיּי as in Psalm 63:5, cf. Bar. 4:20, ἐν ταῖς ἡμέραις μου). Oh that this his quiet and his audible meditation upon the honour of God may be pleasing to Him (ערב על synonymous with טּוב על, but also שׁפר על, Psalm 16:6)! Oh that Jahve may be able to rejoice in him, as he himself will rejoice in his God! Between "I will rejoice," Psalm 104:34, and "He shall rejoice," Psalm 104:31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature. When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth (יתּמּוּ, cf. Numbers 14:35); for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. The expression is not: may sins (חטּאים, as it is meant to be read in B. Berachoth, 10a, and as some editions, e.g., Bomberg's of 1521, actually have it), but: may sinners, be no more, for there is no other existence of sin than the personal one.

With the words Bless, O my soul, Jahve, the Psalm recurs to its introduction, and to this call upon himself is appended the Hallelujah which summons all creatures to the praise of God - a call of devotion which occurs nowhere out of the Psalter, and within the Psalter is found here for the first time, and consequently was only coined in the alter age. In modern printed copies it is sometimes written הללוּ־יהּ, sometimes הללוּ יהּ, but in the earlier copies (e.g., Venice 1521, Wittenberg 1566) mostly as one word הללוּיהּ.

(Note: More accurately הללוּיהּ with Chateph, as Jekuthil ha-Nakdan expressly demands. Moreover the mode of writing it as one word is the rule, since the Masora notes the הללוּ־יהּ, occurring only once, in Psalm 135:3, with לית בטעם as being the only instance of the kind.)

In the majority of MSS it is also found thus as one word,

(Note: Yet even in the Talmud (J. Megilla i. 9, Sofrim v. 10) it is a matter of controversy concerning the mode of writing this word, whether it is to be separate or combined; and in B. Pesachim 117a Rab appeals to a Psalter of the school of Chabibi (תילי דבי חביבי) that he has seen, in which הללו stood in one line and יה in the other. In the same place Rab Chasda appeals to a תילי דבי רב חנין that he has seen, in which the Hallelujah standing between two Psalms, which might be regarded as the close of the Psalm preceding it or as the beginning of the Psalm following it, as written in the middle between the two (בעמצע פירקא). In the הלליה written as one word, יה is not regarded as strictly the divine name, only as an addition strengthening the notion of the הללו, as in במרחביה Psalm 118:5; with reference to this, vide Geiger, Urschrift, S. 275.)

and that always with הּ, except the first הללוּיהּ which occurs here at the end of Psalm 104, which has ה raphe in good MSS and old printed copies. This mode of writing is that attested by the Masora (vid., Baer's Psalterium, p. 132). The Talmud and Midrash observe this first Hallelujah is connected in a significant manner with the prospect of the final overthrow of the wicked. Ben-Pazzi (B. Berachoth 10a) counts 103 פרשׁיות up to this Hallelujah, reckoning Psalm 1:1-6 and Psalm 2:1-12 as one פרשׁת'.

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