Then they believed his words; they sang his praise.
— Psalm 106:12 —
Speaking of the law (Hebrews 10:1), the festivals and the Sabbath (Col 2:19), the New Testament regularly understands God’s redemption in Israel as a “shadow” or “type” of the redemption procured by Jesus Christ. In Luke 9:31, for instance, Jesus discusses his “departure” (read: “exodus,” exodon) with Moses and Elijah. Truly all the saving events of the Old Testament prefigure the saving events of the New.
Psalm 106 is no different. In that glorious Psalm, the author remembers the work of God to save Israel from Egypt. Running like a thread through the Psalm is the sin of Israel (e.g., vv. 6, 13, 21, 24-25, 28, 39, etc.), followed by the grace of God to save (vv. 10, 23, 30, 44-46).
More particularly, when the people sinned God sent a mediator. In Egypt, it was Moses; at Baal-Peor, it was Phineas. Even in Psalm 105, we discover God saved his people through the previous “sending” of Joseph to Egypt. In truth, God demonstrates his love for Israel, in that while they were still sinning God sent Joseph, Moses, and Phineas to “save” his people from destruction. In this way, Psalm 105 and 106 foreshadow the kind of salvation God would ultimately give in Jesus Christ.
In fact, situated as the final Psalm in the fourth book of the Psalter, Psalm 106 perfectly sets up the culminating redemption anticipated in Book V of the Psalter. The God who reigns (see Pss 90–99), will accomplish salvation once and for all, by sending his final mediator, his own son, to bring salvation to his people.
Psalm 106: A Pattern of Regeneration
Narrowing our focus, Psalm 106 foreshadows Christ’s work of redemption and specifically the doctrine of effectual calling, with regeneration preceding faith. While not speaking of “regeneration”, the movement from depravity, to redemption, to faith in Psalm 106 is instructive. Continue reading