Psalm 105
1 Give praise to the LORD, proclaim his name;
make known among the nations what he has done.
2 Sing to him, sing praise to him;
tell of all his wonderful acts.
3 Glory in his holy name;
let the hearts of those who seek the LORD rejoice.
4 Look to the LORD and his strength;
seek his face always.
5 Remember the wonders he has done,
his miracles, and the judgments he pronounced,
6 you his servants, the descendants of Abraham,
his chosen ones, the children of Jacob.
7 He is the LORD our God;
his judgments are in all the earth.
8 He remembers his covenant forever,
the promise he made, for a thousand generations,
9 the covenant he made with Abraham,
the oath he swore to Isaac.
10 He confirmed it to Jacob as a decree,
to Israel as an everlasting covenant:
11 “To you I will give the land of Canaan
as the portion you will inherit.”
12 When they were but few in number,
few indeed, and strangers in it,
13 they wandered from nation to nation,
from one kingdom to another.
14 He allowed no one to oppress them;
for their sake he rebuked kings:
15 “Do not touch my anointed ones;
do my prophets no harm.”
16 He called down famine on the land
and destroyed all their supplies of food;
17 and he sent a man before them—
Joseph, sold as a slave.
18 They bruised his feet with shackles,
his neck was put in irons,
19 till what he foretold came to pass,
till the word of the LORD proved him true.
20 The king sent and released him,
the ruler of peoples set him free.
21 He made him master of his household,
ruler over all he possessed,
22 to instruct his princes as he pleased
and teach his elders wisdom.
23 Then Israel entered Egypt;
Jacob resided as a foreigner in the land of Ham.
24 The LORD made his people very fruitful;
he made them too numerous for their foes,
25 whose hearts he turned to hate his people,
to conspire against his servants.
26 He sent Moses his servant,
and Aaron, whom he had chosen.
27 They performed his signs among them,
his wonders in the land of Ham.
28 He sent darkness and made the land dark—
for had they not rebelled against his words?
29 He turned their waters into blood,
causing their fish to die.
30 Their land teemed with frogs,
which went up into the bedrooms of their rulers.
31 He spoke, and there came swarms of flies,
and gnats throughout their country.
32 He turned their rain into hail,
with lightning throughout their land;
33 he struck down their vines and fig trees
and shattered the trees of their country.
34 He spoke, and the locusts came,
grasshoppers without number;
35 they ate up every green thing in their land,
ate up the produce of their soil.
36 Then he struck down all the firstborn in their land,
the firstfruits of all their manhood.
37 He brought out Israel, laden with silver and gold,
and from among their tribes no one faltered.
38 Egypt was glad when they left,
because dread of Israel had fallen on them.
39 He spread out a cloud as a covering,
and a fire to give light at night.
40 They asked, and he brought them quail;
he fed them well with the bread of heaven.
41 He opened the rock, and water gushed out;
it flowed like a river in the desert.
42 For he remembered his holy promise
given to his servant Abraham.
43 He brought out his people with rejoicing,
his chosen ones with shouts of joy;
44 he gave them the lands of the nations,
and they fell heir to what others had toiled for—
45 that they might keep his precepts
and observe his laws.
Praise the LORD.
Original Meaning
The Call to Praise (105:1–7)
GIVE PRAISE TO THE LORD. The opening call to praise consists in eleven commands (vv. 1–5) followed by an address (v. 6) and a rationale (v. 7). The first ten commands focus on the declaration and proclamation of Yahweh’s great worth through praise (“give praise,” “proclaim,” “make known,” “sing,” “sing praise,”2
“tell,” “glory,” “rejoice,”3
“look to,” and “seek”). The eleventh command, in verse 5 (“remember”), introduces the key idea for what follows in Psalms 105 and 106—divine remembrance and human forgetfulness.
The teaching crux of these two linked poems is found in Psalm 105:5: “Remember the wonders he has done, his miracles, and the judgments he pronounced.” Remembrance is a key theme in the Psalter.4
These historical poems are written and were recited as an act of public sharing of vital lessons from the people’s common history. Psalm 105 focuses on Yahweh’s remembering his covenantal promises to Abraham and shaping human history in response to that oath (vv. 8, 42). Psalm 106 calls to mind Israel’s forgetfulness as a people and the negative consequences resulting from that failing (vv. 7, 13, 21 et al.). This theme of remembering God and his faithfulness dominates, and Psalm 105:5 sets the tone for what follows. The call to mindfulness is bifocal: remembering his works encourages remembrance of his word.5
The idea is Deuteronomic in nature.6
If God’s people remember the goodness of his character and the gracious power of his actions in their behalf, then surely they will want to call to mind his instructions and live in accordance with them. Deuteronomy 7 provides a classic example of this type of remembrance. How is Israel to prepare for the conquest of Canaan in the face of peoples much mightier than they? Deuteronomy 7:18 tells them to “remember well” God’s works in the exodus, his victory over what was arguably the greatest superpower of the day.7
Calling to mind God’s power in their miraculous escape from Egypt gave the people courage to face new challenges. But Deuteronomy 7 makes it clear that the real challenge is not military but spiritual. Yahweh will secure the land for them (Deut 7:17–24). The key challenge is how the people are going to live their lives in that land. “Therefore, take care to follow the commands, decrees and laws I give you today,” Moses challenges the people (Deut 7:11). The second generation after the exodus is charged not to make the same mistakes their ancestors made. Remembering God’s saving works would give them courage for the future. Remembering God’s laws would enable them to live that future well and under his blessing (Deut 7:11–14).
Herein lies the message of Psalm 105, encapsulated in verse 5. Remembering God’s miracles gives the downtrodden postexilic community courage to face an uncertain future. Remembering God’s instructions gives them a model to live life well, without repeating the failings of past generations.8
Make known among the nations what he has done. There is a fascinating missional element to the call to praise in verses 1–7, where the act of praise is also seen as an act of proclamation to the nations (vv. 1b, 2b).9
Praise declares God’s character and great worth; therefore, such public proclamation inevitably becomes an act of comparative religion. In offering praises, the psalmist makes it clear that God’s people are effectively stating to anyone watching that their God, Yahweh, is better than any other god or any other worldview. There is a clear link between praise and proclamation, worship and mission.
You his servants, the descendants of Abraham. The addressees of the call to worship are described in terms of the covenantal promises as “the descendants of Abraham” and the “children of Jacob” (v. 6).10
This address is contextualizing. Those hearing and reciting Psalm 105 would associate Abraham with the original covenantal promise by God to form a nation and give them a land.11
This promise was restated and continued during the life of Jacob, who ended up giving his name to a nation (Israel). So, the address of the call to worship frames the hearers’ thinking in terms of the covenantal promises of God.12
He is the LORD our God. The rationale for the praise and proclamation of verses 1–5 is grounded in the idea of covenant in its most basic form: the promise that Yahweh would be God to Israel and that they would be his people (Gen 17:7–8; Lev 26:11–12). Why praise? Because Yahweh is our God of the covenant. This statement brings with it an awareness of the fundamental goodness of his character and works and also a recognition of the promise of blessing that comes with the covenantal relationship (Gen 12:1–3). The second aspect of the rationale for praise is that “his judgments are in all the earth.” This statement recognizes the universal nature of God’s design and instruction. He may well be Israel’s God, but—as is so clearly stated in Ps 104—he is the Creator God over the entire universe, so his rules and laws are instilled into the created order as a matter of design and are, to some extent, visible for all to see.13
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
Original Meaning
The Covenant with Abraham (105:8–15)
HE REMEMBERS HIS COVENANT FOREVER. This statement is key to the psalmist’s didactic intent in Psalm 105. After the initial call to worship, the idea of divine remembrance appears at the beginning and end of the remainder of the psalm. Verse 7 pronounces the eternal, cross-generational nature of God’s covenantal mindfulness, and verse 42 contextualizes the practical ramifications of covenant in the events of the exodus. How was it that Israel was born out of oppression? It was possible because “he remembered his holy promise given to his servant Abraham.” This is the message that underpins the whole psalm: in diverse ways and through terrible circumstances, God has always been faithful to his people because of the promise he made to Abraham.14
God always remembers that covenant, and he is
always working the circumstances around his people in accordance with that promise of blessing, even when this case does not appear to be so. It is not difficult to imagine how such a message would communicate powerfully in the straitened setting of Second Temple Israel.15
The covenant he made with Abraham . . . swore to Isaac . . . confirmed . . . to Jacob. The patriarchal narratives are brought to mind in the poet’s reflection on the covenant.16
A whole complex set of associations would be conjured up in the minds of the hearers, from the call of an idolater from Ur through the crises of childlessness to a miraculous revelation at Bethel. The associations with the patriarchal narratives of Genesis would also bring to mind the weaknesses and folly of the recipients of the covenantal promise, from Abraham’s doubts to Jacob’s manipulative machinations.
To Israel as an everlasting covenant. Delineating the covenant in its historical origins reminds the hearers that covenant is not an abstract theological concept but a real promise made to real people in real life—and that God was faithful even when these people were weak. That promise made with Abraham is every bit as valid for the psalmist’s generation as it was for the patriarchs. That promise of blessing included the promise of a land (v. 11), which would, again, have been a comforting assurance for those living in the fragile setting of the return from exile.
They wandered from nation to nation. Verses 12–15 reference that period of the promise when the patriarchs were in the land but not owners of it. In this section of Psalm 105 we once again see echoes of Deuteronomy, particularly Deuteronomy 26:5–10:
Then you shall declare before the LORD your God: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. Then we cried out to the LORD, the God of our ancestors, and the LORD heard our voice and saw our misery, toil and oppression. So the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. He brought us to this place and gave us this land, a land flowing with milk and honey; and now I bring the firstfruits of the soil that you, LORD, have given me.” Place the basket before the LORD your God and bow down before him.
As the writer of the epistle to the Hebrews reminds us, Abraham was one of those heroes of the faith who believed but never witnessed the complete fulfillment of the promises made to him. He did receive great blessing and the promised heir, but a land and nationhood remained distant realities (Heb 11:8–16). The psalmist reminds his hearers of the great fragility of the early days of covenantal reality. A single family, living as migrants dependent on the good graces of their host—in the ancient world such an existence was, indeed, a fragile one. Yet the poet makes the point that the patriarchal family was not, in fact, dependent on the favor of the nations where they wandered because they were under the protection of the divine promise. It was not just circumstances that saw the patriarchs survive. Yahweh protected them to the point of rebuking kings and declaring his people to be anointed ones and prophets.17
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
Original Meaning
Providence through Trial in the Joseph Story (105:16–22)
HE SENT A MAN BEFORE THEM—JOSEPH, SOLD AS A SLAVE. Verses 16–22 continue this poetic take on the early stages of the covenantal history by giving a brief rendering of the Joseph narrative. Tellingly, the psalmist’s emphasis in recounting this part of the story is that God’s plan is still at work even during periods of great hardship. Famine destroys the food supply for the patriarchal family (v. 16),18
but Yahweh sent a man before them (v. 17). Joseph was put in the chains of a slave that scarred both feet and neck (v. 18),19
but he was a part of Yahweh’s plan for his people and the world around (v. 19). Famine puts the fragile existence of the nascent community of God at risk, so he formulates a plan involving Joseph. Joseph is enslaved and later imprisoned, but he is part of the divine plan and the recipient of a divine promise (v. 19).20
The repeating theme is that even when things look bleak, Yahweh has a plan for the good of his covenant people.
He made him master of his household. The efficacy of the divine plan comes to the fore with the declaration that the “slave” of verse 17 has become “master” and “ruler” by verse 21. The massive irony shows that Yahweh’s plan (“the word of the LORD” [v. 19]) is always effective, even when that plan is shrouded in mystery and hardship for those who participate in it. The ironies continue in verse 22a where Joseph, who was bound as a slave in verse 18, now “instructs his princes as he pleases” (literally, “binds his rulers by his will”).
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
Original Meaning
Moses and the Miracle of the Exodus (105:23–38)
THEN ISRAEL ENTERED EGYPT. The play on words here is deliberate. Israel is, properly, to be read as Jacob, who did indeed go down into Egypt with his family, but, somewhat anachronistically, there are inevitable resonances with the nation of Israel. The latter is certainly implied by the former.21
This section of Psalm 105 begins and ends with the language of entrance and exit. Israel came to Egypt (v. 23), but it was the Egyptians who rejoiced when they departed (v. 38).
Jacob resided as a foreigner in the land of Ham. Two key indicators appear here. First, Egypt was never going to be Israel’s permanent residence—he sojourned there as a foreigner, a resident alien, a migrant; second, the description of Egypt as “Ham” brings to mind shared origins. The Egyptians were sons of Noah just as much as the Israelites were (Gen 5:32, 1 Chr 1:8). Shared origins remind Israel that their election is from among their brothers. They are no better or stronger or more righteous than any other nation (Deut 7). They were chosen by God not because of any sense of inherent value in and of themselves; rather, they were chosen for a particular task (Ps 105:43–45).22
The LORD made his people very fruitful. The language of entry into Egypt followed by reference to the fruitfulness of the people would immediately resonate with the historical account of Exodus 1. The exodus was the ultimate salvation narrative of the Old Testament and was inextricably linked with the identity of the nation. The Passover was a tangible, annual reminder of God’s miraculous release, and here we have a poetic commemoration of Israel’s central miracle. The exodus reminds the reader of God’s faithfulness to the covenant: the departure from Egypt happened because Yahweh remembered his promises to Abraham. It also reminds the reader of a miracle that requires a response: the exodus led to the covenant at Sinai.23
He sent Moses his servant, and Aaron, whom he had chosen. What follows in Psalm 105:25–38 is essentially a brief summary of the exodus events beginning with Egypt’s turning against Israel and going on to the call of Moses and Aaron through eight out of the ten plagues outlined in the exodus account.24
Most of the content in these verses is self-explanatory, but one or two verses merit some brief comment. First, it is interesting that the psalmist begins the plague accounts with the second to last one of them: the plague of darkness (v. 28). This order is emblematic inasmuch as darkness often represents divine judgment in the Old Testament imagery of the day of the Lord; therefore, rebellion against God and his plan is tantamount to a self-destructive act by placing oneself under his judgment.25
Second, a literal reading of the Hebrew text of 10:28b states that “they did not rebel against his word.” In the most natural reading of the text, “they” here refers to the Egyptians (see vv. 29ff.). But the meaning then becomes somewhat opaque, for the plagues resulted from Egypt’s disobedience to the word of Yahweh. The NIV resolves this tension by turning the statement into a question: “for had they not rebelled against his words?” This solution is certainly possible, but more likely these words constitute a specific reference to the ninth plague, in which Yahweh defeats Egypt’s sun god and Pharaoh finally seems to acknowledge fleetingly his claims of rule in response to the plague of darkness (Exod 10:24).26
Third, it is important to note the strong presentation of divine sovereignty and involvement in human affairs on every level. Throughout this section, Yahweh is the subject of almost all the verbs, ensuring that his will and purpose are done through “sending” (vv. 26, 28), “speaking” (vv. 31, 34), and “striking down” (vv. 33, 36), among other activities.
Egypt was glad when they left. This does not quite grasp the fullness of the Hebrew expression. The verb samah is often used in psalms for rejoicing in God and all he has done. Such is the level of delight in Egypt at the departure of the Israelites. Yahweh has so thoroughly proven himself victorious over Pharaoh and the gods of Egypt that a great dread had fallen on the country.27
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
Original Meaning
Desert Provision and the Opportunities of the Land (105:39–41)
HE SPREAD OUT A CLOUD AS A COVERING AND A FIRE TO GIVE LIGHT AT NIGHT. The psalmist begins his take on the plague account with darkness; he transitions into the wilderness experience with light where darkness is expected (v. 39b). Interestingly the cloud, which is normally presented as going before the people in leadership (Exod 13:21–22), is here presented as covering the people in protection (v. 39a).28
The psalmist continues with reference to the miraculous provision of food and water in the desert before drawing his didactic conclusions in the final stanza.
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
Original Meaning
Theological Commentary and Conclusions (105:42–45)
FOR HE REMEMBERED HIS HOLY PROMISE GIVEN TO HIS SERVANT ABRAHAM. The psalmist ends the main section of the psalm (following the introductory call to worship) by recounting Yahweh’s mindfulness of his covenantal promise once again (v. 8; cf. 42). Yahweh remembers his holy promise in a relational sense.29
Covenantal faithfulness is not just a point of principle—it is also an indication of God’s great love for his chosen people. The motivation for his covenantal faithfulness is as much an expression of God’s love as it is an expression of his thoroughly consistent character. The relational motivation behind God’s remembrance is expressed first with regard to Abraham in verse 42 and then the nation in verse 43. This progression itself shows the Lord’s faithfulness to the covenant. He responds faithfully to the cries of his people, who are themselves the product of his promise. Yahweh is always faithful to his promise because he is who he is and because he loves as he does.
He gave them the lands of the nations. Once again, the particular expression of the covenant that draws the psalmist’s attention is the land (cf. v. 11).30
This interest is not surprising in a message to the postexilic community. The land is a stump of what it once was, all sense of sovereignty is gone, and the nation is subject to the whims of its powerful neighbors and masters. Yet, the poet says, Yahweh remains true to his promise, and that promise includes the land. The people have to remember, however, what the promise of the land is all about. The land is not an end in itself or a possession by right. The land is a trust to the people and was always intended to be no more than a forum in which the torah could be practiced and where the benefits of such a lifestyle would be observed by those who look on.
That they might keep his precepts and observe his laws. The influence of Deuteronomy is seen again in the poet’s closing remarks. Patrick Miller is absolutely correct to observe:
So out of the graciousness and love of God, Israel hears and receives the divine offer of a pleasant life in this place of abundance. But Deuteronomy repeatedly insists that all of this is completely and totally contingent upon the character of Israel’s response to her giving Lord, upon her love for Yahweh and obedience to his commandments. Ultimately, therefore, it is not possible to speak of the gift of the land apart from obedience to Yahweh and his law.31
But Deuteronomy also goes on to outline a rationale for that link between torah obedience and the gift of the land that is also reflected in Psalm 105. Note the words of Deuteronomy 4:5–9:
See, I have taught you decrees and laws as the LORD my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom andunderstanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.” What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today? Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them. (emphasis added)
”[F]or this will show your wisdom and understanding to the nations . . .” (Deut 4:6). Deuteronomy makes it clear that the gift of the land to Israel is a missional act. The land becomes an open forum in which God’s chosen people are to live in accordance with his instruction. In so doing, they live lives so different, so godly, that the surrounding nations look on and are attracted to the ways of Yahweh. The nations realize that he is by nature better than their gods and that a lifestyle devoted to him is the best way of life available to humanity.32
This missional tone resonates throughout Psalm 105. Note the commands to proclaim Yahweh’s worth among the peoples (vv. 1–2), the fact that his judgments are in the whole earth (v. 7), the disciplining of kings (v. 14), Joseph’s instruction of the princes and elders of Egypt (v. 22), the reminder that Egypt too is a son of Noah (vv. 23, 27), Yahweh’s miraculous deeds during the plagues (v. 27), ultimate victory in the exodus (v. 38), and conquest over the nations in giving Israel the land (v. 44). All these mentions speak to the missional purpose of God that worked out in granting the land to his people as a trust. The poet’s conclusion in verse 45 offers the clear reminder that the covenantal promise of the land is linked to the covenantal identity of the people of God. Their purpose and identity is missional, so if God’s people fail morally, they fail missionally. If they fail in their commitment to God’s word, they fail in their calling and purpose as his chosen people.33
Psalm 105 is about God’s faithfulness to the covenant. It ends with a reminder of the people’s responsibilities under the covenant and with a call to praise this faithful God, thus setting the reader up for what follows in Psalm 106.
Bridging Contexts
PSALMIC ELECTION. The idea of election is often seen as a contentious doctrine among Christians and a problematic barrier to faith for non-Christians. But the way in which the systematic doctrine of election is presented often fails to take account of the nuance of the biblical text. Richard Clifford points out the significance of the repeated terms “land,” “servant,” and “chosen one” in understanding the meaning of Psalm 105.34
The combination of these terms takes us to the very heart of the Old Testament’s teaching regarding God’s choice (or election) of a chosen people. All too frequently, election is understood as a reference to a privileged status, which can result in an attitude of arrogance. But what we see in the Old Testament, and what is reflected here in Psalm 105, points to election as an expression of God’s calling in the setting apart of his people for a missional purpose. God chooses a people not because they are in any way better than anyone else in this world. He chooses a people to serve his purposes in drawing others into the community of faith.35
Note the repetition of the phrase “Abraham, his servant” in Psalm 105:6 and 42.36
This phrase is accompanied by the description of Jacob and the Israelites as his “chosen ones” (vv. 6, 43). This combination of election and service go hand in hand in the Old Testament’s presentation of the divine choice. Let’s briefly take note of two key passages that illustrate the connection between election and service, and in particular, service in terms of drawing others to know God. First, Genesis 12:1–3 is seen by many to be the foundational text in terms of understanding the idea of divine election. The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
God chooses Abram to be his representative on this earth. Abram receives the promises of land, nationhood (i.e., progeny), and blessing—that is, one could say, Abram acquires a new status through the promises of God. But it is also clear that Yahweh is going to use him to be a blessing to all the peoples (lit., “families”) on earth—that is, a new calling accompanies Abram’s new status. There is no change in status apart from this new calling. Abram will become Abraham, the father of many nations, but this new identity is a purposeful one. The choice of Abraham is to serve Yahweh’s ultimate end of bringing blessing to all the families of the earth.
Second, we need to take note of Israel’s setting apart as a nation in Exodus 19:3–6:
Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
In Genesis 12, God chooses for himself a family and sets it apart to serve his purposes. In Exodus 19, God chooses for himself a nation and sets it apart to serve his purposes. Once again we see the dual concepts of a new status (“treasured possession”) and a new calling (“kingdom of priests and a holy nation”). Israel becomes Yahweh’s prized possession but also his representatives on earth (Exod 19:5–6). Priests represent God to the people and the people to God. Israel—as a whole kingdom of priests—is meant to fulfill an intermediary role between Yahweh and the nations. They represent the voice of Yahweh to the nations, and they are also meant to intercede with Yahweh on behalf of the nations, for intercession is a key part of the priestly function.
We can see in these two formative texts that the concept of election implies a new status and a new representative, missional calling. This idea is echoed in the Deuteronomic voice of Psalm 105. Jacob and the Israelites are Yahweh’s “chosen ones,” yet their calling as “servants” is clear: “Make known among the nations what he has done” (v. 1b). They do so by keeping “his precepts and observ[ing] his laws” in the land (vv. 44–45). Election is about being the missional people of a missionary God.
Psalm 105 in the New Testament. As a truncated history of Israel, it seems that the New Testament writers pick up on this poetic narrative when a summarized salvation history is required. Luke 1:72–73 in Zechariah’s Benedictus—his account of God’s covenantal faithfulness—echoes the form of expression in Psalm 105:8–9, 42. Similarly, Stephen’s rendering of the Joseph narrative in Acts 7:10 seems to borrow from Psalm 105:20–21.37
Equally, Paul’s so-called midrash on the exodus in 1 Corinthians 10:1–5 has the Israelites “under the cloud,” as is the case in Psalm 105:39.
But the most significant overlap with the New Testament probably comes in Acts 2:42–47, where the nascent church lives out the torah of Yahweh together with such vibrancy and power that they draw others in the observing crowd to join the community of faith, as is the expectation in Psalm 105:1, 45.38
Contemporary Significance
THE CHURCH BEFORE THE WATCHING WORLD. Francis Schaeffer wrote a short book under this title back in the 1970s.39
His basic argument is that the lifestyle and behavior of people in the church always has had and always will have an important impact on the mission of the church to the world around us. Schaeffer picks up on Jesus’ teaching during the Last Supper that people will know we are his disciples by our love for one another (John 13:34–35). He contended that Jesus effectively gives the watching world the right to decide, on their own, whether you and I are believers by our practice of love for each other. Of course, their assessment may be wrong, but it remains the measure Jesus makes available to the world to assess the genuineness of our faith. The way we live our lives is key to the mission of the church to a lost world.
Psalm 105 makes it abundantly clear that the community of faith has an obligation to declare God’s great worth to the world (v. 1) and that we do so through our actions as well as our words (v. 45). It is often noted that there is no mission in the Old Testament, but Psalm 105 strikes the tenor of Old Testament mission: Yahweh’s great worth is declared by lives lived out openly in community, according to the standards of his torah, for everyone else to see. Living in this way will lead to such an attractive way of being that others will see Jesus in us and be drawn to his message. Chris Wright, Mike Goheen, and others refer to this lifestyle as centripetal mission.40
Centrifugal mission, which sends people out from the center, is what we typically think of as mission. But as discussed above, the theology of Deuteronomy 4 as it is represented in Psalm 105 points to this other type of mission: outreach by way of open community living that is so shaped by the beauty and justice of God’s word that it draws others in to the core—centripetal mission. Open, attractive, godly, community living will draw people to Jesus.
It strikes me that in a secular and postmodern world saturated by media messages, be they political or marketing or campaigning communications, we are all becoming more skeptically positioned toward pronouncements. We do not, by and large, believe our politicians. We are doubtful about the excessive claims of commercials. Even campaigns for good causes are questioned because we are unsure of the facts and wary of being manipulated. Public pronouncements wash over us today with little or no impact. The same thing, of course, can also happen with the gospel in the world we live in. To many hearers, the gospel is just one more media message to be ignored.
But lifestyles of self-denying love lived out in local communities in which all are welcomed and people seem somehow different from the rest of the world—that is a truly powerful message in this cynical world in which we live. Following the lead of Psalm 105, the church today must find ways to live out Scripture-shaped, local expressions of community that are so vibrant, attractive, and welcoming that they draw people in and point them to the Jesus who truly changes lives and who is truly worthy of praise.
