Psalm 106:2
Who can utter the mighty acts of the LORD? who can show forth all his praise?
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(2) Praise.Tehillah, a term that has become technical for a liturgic hymn. (Tehillîm is the general Hebrew word for the psalter. See Gen. Introduction.) The psalmist asks in this verse who is worthy or privileged to sing a tehillah, and replies himself that loyalty to the covenant confers this privilege.

106:1-5 None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.Who can utter the mighty acts of the Lord? - Who can speak the great things of God? Who can find language which will suitably express what he has done, or which will "come up" in sublimity to his acts? In other words, human language must fall immeasurably short of adequately expressing the praises of Yahweh, or conveying the fullness of what he has done. Who has not felt this when he has endeavored to praise God in a proper manner? Compare the notes at Psalm 40:5.

Who can shew forth all his praise - Hebrew, "Cause to be heard." That is, Language cannot be found which would cause "it to be heard" in a suitable manner.

2. His acts exceed our comprehension, as His praise our powers of expression (Ro 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Ps 40:5; 71:15). i.e. His praiseworthy actions, by a usual metonymy. Who can utter the mighty acts of the Lord?.... Or powers (i); to which answers the Greek word for the miracles of Christ, Matthew 11:20, and Kimchi here restrains them to the wonders wrought in Egypt, and at the Red sea: but they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing; in the sustaining and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints; in all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues.

Who can show forth all his praise? all those things done by him, worthy of praise, they are so many and so great? see Psalm 40:5.

(i) "potentias", V. L. Michaelis; "virtutes", Cocceius.

Who can utter the mighty acts of the LORD? who can shew forth all his praise?
2. No human voice can adequately celebrate Jehovah’s mighty acts (Psalm 106:8; Psalm 20:6) or worthily proclaim His praises (Psalm 18:3). For the thought cp. Psalm 40:5; and note again the parallels in Isaiah 63:15 (“thy mighty acts,” R.V.), 7 (“the praises of the Lord”).Verse 2. - Who can utter the mighty acts of the Lord? (comp. Psalm 50:2; and for the impossibility of expressing God's greatness, see Job 11:7-9; Psalm 92:5; Isaiah 40:12-17; Romans 11:33-36). Who can show forth all his praise? i.e. "all the praise really due to him." Now follows the miraculous guidance through the desert to the taking possession of Canaan. The fact that the cloud (ענן, root ען, to meet, to present itself to view, whence the Arabic ‛ănăn, the visible outward side of the vault of heaven) by day, and becoming like fire by night, was their guide (Exodus 13:21), is left out of consideration in Psalm 105:39. With למסך we are not to associate the idea of a covering against foes, Exodus 14:19., but of a covering from the smiting sun, for פּרשׁ (Exodus 40:19), as in Isaiah 4:5., points to the idea of a canopy. In connection with the sending of the quails the tempting character of the desire is only momentarily dwelt upon, the greater emphasis is laid on the omnipotence of the divine goodness which responded to it. שׁאלוּ is to be read instead of שׁאל, the w before w having been overlooked; and the Kerמ writes and points שׂליו (like סתיו, עניו) in order to secure the correct pronunciation, after the analogy of the plural termination יו-. The bread of heaven (Psalm 78:24.) is the manna. In Psalm 105:41 the giving of water out of the rock at Rephidim and at Kadesh are brought together; the expression corresponds better to the former instance (Exodus 17:6, cf. Numbers 20:11). הלכוּ refers to the waters, and נהר for כּנּהרות, Psalm 78:16, is, as in Psalm 22:14, an equation instead of a comparison. In this miraculous escort the patriarchal promise moves on towards its fulfilment; the holy word of promise, and the stedfast, proved faith of Abraham - these were the two motives. The second את is, like the first, a sign of the object, not a preposition (lxx, Targum), in connection with which Psalm 105:42 would be a continuation of Psalm 105:42, dragging on without any parallelism. Joy and exulting are mentioned as the mood of the redeemed ones with reference to the festive joy displayed at the Red Sea and at Sinai. By Psalm 105:43 one is reminded of the same descriptions of the antitype in Isaiah, Isaiah 35:10; Isaiah 51:11; Isaiah 55:12, just as Psalm 105:41 recalls Isaiah 48:21. "The lands of the heathen" are the territories of the tribes of Canaan. עמל is equivalent to יגיע in Isaiah 45:14 : the cultivated ground, the habitable cities, and the accumulated treasures. Israel entered upon the inheritance of these peoples in every direction. As an independent people upon ground that is theirs by inheritance, keeping the revealed law of their God, was Israel to exhibit the pattern of a holy nation moulded after the divine will; and, as the beginning of the Psalm shows, to unite the peoples to themselves and their God, the God of redemption, by the proclamation of the redemption which has fallen to their own lot.
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