These general contemplations are followed in vv. 4-6 by references to Israel's history as the greatest example of God's working. "He has made a memorial for His wonders." Some find here a reference to the Passover and other feasts commemorative of the deliverance from Egypt. But it is better to think of Israel itself as the "memorial," or of the deeds themselves, in their remembrance by men, as being, as it were, a monument of His power. The men whom God has blessed are standing evidences of His wonders. "Ye are My witnesses, saith the Lord." And the great attribute, which is commemorated by that "memorial," is Jehovah's gracious compassion. The psalmist presses steadily towards the centre of the Divine nature. God's works become eloquent of more and more precious truth as he listens to their voice. They spoke of greatness, honour, majesty, righteousness, but tenderer qualities are revealed to the loving and patient gazer. The two standing proofs of Divine kindness are the miraculous provision of food in the desert and the possession of the promised land. But to the psalmist these are not past deeds to be remembered only, but continually repeated operations. "He remembers His covenant for ever," and so the experiences of the fathers are lived over again by the children, and to-day is as full of God as yesterday was. Still He feeds _us_, still He gives us _our_ heritage.
From ver. 7 onwards a new thought comes in. God has spoken as well as wrought. His very works carry messages of "truth and judgment," and they are interpreted further by articulate precepts, which are at once a revelation of what He is and a law for what we should be. His law stands as fast as His righteousness (vv. 3, 8). A man may utterly trust His commandments. They abide eternally, for Duty is ever Duty, and His Law, while it has a surface of temporary ceremonial, has a core of immutable requirement. His commandments are _done_--_i.e._, appointed by Him--"in truth and uprightness." They are tokens of His grace and revelations of His character.
The two closing verses have three clauses each, partly from the exigencies of the acrostic structure, and partly to secure a more impressive ending. Ver. 9 sums up all God's works in the two chief manifestations of His goodness which should ever live in Israel's thanks, His sending redemption and His establishing His everlasting covenant--the two facts which are as fresh to-day, under new and better forms, as when long ago this unknown psalmist sang. And he gathers up the total impression which God's dealings should leave, in the great saying, "Holy and dread is His name." In ver. 10 he somewhat passes the limits of his theme, and trenches on the territory of the next psalm, which is already beginning to shape itself in his mind. The designation of the fear of the Jehovah as "the beginning of wisdom" is from Prov. i. 7, ix. 10. "Beginning" may rather mean "principal part" (Prov. iv. 7, "principal thing"). The "them" of ver. 10_b_ is best referred, though the expression is awkward, to "commandments" in ver. 7. Less probably it is taken to allude to the "fear" and "wisdom" of the previous clause. The two clauses of this verse descriptive of the godly correspond in structure to _a_ and _b_ of ver. 9, and the last clause corresponds to the last of that verse, expressing the continual praise which should rise to that holy and dread Name. Note that the perpetual duration, which has been predicated of God's attributes, precepts, and covenant (vv. 3, 5, 8, 9), is here ascribed to His praise. Man's songs cannot fall dumb, so long as God pours out Himself in such deeds. As long as that Sun streams across the desert, stony lips will part in music to hail its beams.