Psalms 105:4

4 Seek ye Jehovah, and his strength Although he had in the preceding verse characterized the faithful by the honorable designation, those who seek God, yet he again exhorts them to earnestness in seeking him, which is not an unnecessary exhortation. Seeking God, it is true, is the mark by which all genuine saints are particularly distinguished from the men of the world; but they come far short of seeking him with due ardor; and, accordingly, they have always need of incitements, to urge them on to this exercise, although they run of their own accord. Those whom the prophet here stirs up to seek God are not fickle persons, nor such as are altogether indolent, and who cleave to the impurities of earth, but those who with a prompt and ready mind already aim at doing this; and he thus stimulates them, because he perceives that they are obstructed by many impediments from advancing in their course with sufficient rapidity. However willing then we may be, we have notwithstanding, need of such incitement to correct our slowness. The strength and face of God, doubtless refer to that kind of manifestation by which God, accommodating himself to the rudeness of the times, drew at that time true believers to himself. The ark of the covenant is in many other places called both the strength and the face of God, because by that symbol the people were reminded, that he was near them, and also really experienced his power. The more familiarly then God showed himself to them, with the more promptitude and alacrity would the prophet have them to apply their hearts in seeking him; and the aid by which God relieves our weakness should prove an additional stimulus to our zeal. Modesty also is recommended to us, that, mindful of our slowness in seeking God, we may keep the way which he has prescribed to us, and may not despise the rudiments through which he by little and little conducts us to himself. It is added continually, that no person may grow weary in this exercise, or, inflated with a foolish opinion of having reached perfection, may neglect the external aids of piety, as is done by many, who, after having advanced a few degrees in the knowledge of God, exempt themselves from the common rank of others, as if they were elevated above the angels. Again, the injunction is given to remember the marvelous works which God had performed, in the deliverance of his people from Egypt, when he displayed his power in new and unusual ways. By the judgments of his mouth, some understand the law. But as I read all the three expressions, his marvelous works, his wonders, and the judgments of his mouth, as referring to one series of events, I prefer explaining it rather of the miracles by which God subdued the pride of Pharaoh. Still, however, there is some doubt as to the reason of this manner of speaking. Some are of opinion, that these miracles are called the judgments of God’s mouth, because he had foretold them by Moses, which is highly probable. At the same time, the expression might be taken more simply, as denoting that the power of God was manifested in an extraordinary manner in these miracles; from which it would be easy to gather, that they were performed by him. I do not mean to exclude the ministry of Moses, whom God had raised up to be a prophet to the Egyptians, that in denouncing what was to come to pass, he might show that nothing happened by chance. Yet I think there is an allusion to the manifest character of the miracles, as if it had been said, Although God had not uttered a word, the facts themselves evidently showed, that he was the deliverer of his people.