6. Come ye, let us worship, and bow down; let us kneel before the face of Jehovah our Maker.7. Because he is our God, and we the people of his pastures, and the flock of his hand; to-day, if ye will hear his voice.
6. Come ye, let us worship Now that the Psalmist exhorts God's chosen people to gratitude, for that pre-eminency among the nations which he had conferred upon them in the exercise of his free favor, his language grows more vehement. God supplies us with ample grounds of praise when he invests us with spiritual distinction, and advances us to a pre-eminency above the rest of mankind which rests upon no merits of our own. In three successive terms he expresses the one duty incumbent upon the children of Abraham, that of an entire devotement of themselves to God. The worship of God, which the Psalmist here speaks of, is assuredly a matter of such importance as to demand our whole strength; but we are to notice, that he particularly condescends upon one point, the paternal favor of God, evidenced in his exclusive adoption of the posterity of Abraham unto the hope of eternal life. We are also to observe, that mention is made not only of inward gratitude, but the necessity of an outward profession of godliness. The three words which are used imply that, to discharge their duty properly, the Lord's people must present themselves a sacrifice to him publicly, with kneeling, and other marks of devotion. The face of the Lord is an expression to be understood in the sense I referred to above, -- that the people should prostrate themselves before the Ark of the Covenant, for the reference is to the mode of worship under the Law. This remark, however, must be taken with one reservation, that the worshippers were to lift their eyes to heaven, and serve God in a spiritual manner.
7 Because he is our God While it is true that all men were created to praise God, there are reasons why the Church is specially said to have been formed for that end, (Isaiah 61:3.) The Psalmist was entitled to require this service more particularly from the hands of his chosen people. This is the reason why he impresses upon the children of Abraham the invaluable privilege which God had conferred upon them in taking them under his protection. God may indeed be said in a sense to have done so much for all mankind. But when asserted to be the Shepherd of the Church, more is meant than that he favors her with the common nourishment, support, and government which he extends promiscuously to the whole human family; he is so called because he separates her from the rest of the world, and cherishes her with a peculiar and fatherly regard. His people are here spoken of accordingly as the people of his pastures, whom he watches over with peculiar care, and loads with blessings of every kind. The passage might have run more clearly had the Psalmist called them the flock of his pastures, and the people of his hand; or, had he added merely -- and his flock -- the figure might have been brought out more consistently and plainly. But his object was less elegancy of expression than pressing upon the people a sense of the inestimable favor conferred upon them in their adoption, by virtue of which they were called to live under the faithful guardianship of God, and to the enjoyment of every species of blessings. They are called the flock of his hand, not so much because formed by his hand as because governed by it, or, to use a French expression, le Troupeau de sa conduite. The point which some have given to the expression, as if it intimated how intent God was upon feeding his people, doing it himself, and not employing hired shepherds, may scarcely perhaps be borne out by the words in their genuine meaning; but it cannot be doubted that the Psalmist would express the very gracious and familiar kind of guidance which was enjoyed by this one nation at that time. Not that God dispensed with human agency, intrusting the care of the people as he did to priests, prophets, and judges, and latterly to kings. No more is meant than that in discharging the office of shepherd to this people, he exercised a superintendence over them different from that common providence which extends to the rest of the world.
To-day, if you will hear his voice According to the Hebrew expositors, this is a conditional clause standing connected with the preceding sentence; by which interpretation the Psalmist must be considered as warning the people that they would only retain possession of their privilege and distinction so long as they continued to obey God. The Greek version joins it with the verse that follows -- to-day, if ye will hear his voice harden not your hearts, and it reads well in this connection. Should we adopt the distribution of the Hebrew expositors, the Psalmist seems to say that the posterity of Abraham were the flock of God's hand, inasmuch as he had placed his Law in the midst of them, which was, as it were, his crook, and had thus showed himself to be their shepherd. The Hebrew particle 'm, im, which has been rendered if, would in that case be rather expositive than conditional, and might be rendered when, the words denoting it to be the great distinction between the Jews and the surrounding nations, that God had directed his voice to the former, as it is frequently noticed he had not done to the latter, (Psalm 147:20; Deuteronomy 4:6, 7.) Moses had declared this to constitute the ground of their superiority to other people, saying, |What nation is there under heaven which hath its gods so nigh unto it?| The inspired writers borrow frequently from Moses, as is well known, and the Psalmist, by the expression to-day, intimates how emphatically the Jews, in hearing God's voice, were his people, for the proof was not far off, it consisted in something which was present and before their eyes. He bids them recognize God as their shepherd, inasmuch as they heard his voice; and it was an instance of his singular grace that he had addressed them in such a condescending and familiar manner. Some take the adverb to be one of exhortation, and read, I would that they would hear my voice, but this does violence to the words. The passage runs well taken in the other meaning we have assigned to it. Since they had a constant opportunity of hearing the voice of God -- since he gave them not only one proof of the care he had over them as shepherd, or yearly proof of it, but a continual exemplification of it, there could be no doubt that the Jews were chosen to be his flock.