These Psalms are in immediate connection. The first is the great general principle of Sarah's inheritance, not carried into the questions which thus sin had raised upon it; so and so had God dealt with them making them His people, that they might keep His statutes, and observe His laws.
Psa. 106 is the consideration of the great principle (elsewhere noted) of the endurance of His mercy, in spite of, and overabounding in faithfulness all their failures. Ki tov ki l'olam chasdo (for He is good, for His mercy endureth forever). The end of which is the salvation and blessing of His chosen, and closes in the recognition that they were dependent on His mercy, being among the heathen; compare the last three verses of Psa. 105 with the four last of Psa. 106
Psa. 107 is the ways of the Lord in bringing them through all these things, when they have received the mercy sought for in the last, compare the first three verses herein; in the last three verses, we have all the principles from this question. Verse 6 appears to me what happens to them after their restoration. The wise understand these ways. From verse 23 to 30, I see manifest allusion to the position typically verified in the disciples, and exhibited for the purpose of faith in Mark 4:3737And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. (Mark 4:37), et seq, John 6, Matt. 14, etc.
Psa. 108 is then exceedingly plain. It is the joy of Jesus in putting into possession His people Israel according to the full extent of the promise, after He has vindicated the Name of God among the ammim (peoples). Herein we have again the super-celestial glory of God. His truth surpassing even that glory, and bringing it into play for the purpose of accomplishing His promises, exhibited in mercy to His people, for whom Jesus now stood. You will remark that this is Elohim, not Jehovah, for God is referred to, only this is shown to be Jehovah, even of the Jews in verse 3. He being celebrated among the people (ammim) of the Gentiles (goyim). It is the subjugation of the Israelitish nation at the close of the judgments on the ammim, as noticed elsewhere; see Isa. 11:1414But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. (Isaiah 11:14), etc.
We have again here Christ identified with the Jews (Remnant). It begins by the spiritual Remnant identifying itself with Christ the Beloved—He will praise God among the peoples, even Jehovah, recognizing Jehovah as Elohim, otherwise it is always Elohim. It knows now the mercy of Elohim above the heavens, therefore it is after the exaltation of the saints in Christ, and His truth reaching unto the clouds in Jesus and His saints. Therefore He prays that God assume this glory and power in order to the rescue of the Beloved. Christ then, as identified with the Jews, is now brought out into ultimate deliverance in verse 6, which takes up the request of the Remnant, and thereupon Elohim answers that He will vindicate all His territory to Himself, for it is His, and He will own it. There is however the strong city, Edom, a question of conquest, into which the Beloved inquires "Who will bring" Him there? Then is the chorus of all the Remnant nation in the consciousness of recognition that the God who had cast off their hosts would do it, and in Him they would do valiantly. It is that part then of the conflict in which God vindicates the Jewish victory to Himself as then to be possessed, and in which Christ accordingly brings in His unity with the people. Verse 12 casts off the help of man.
Thus in Psa. 105 and 106 we have the position of Israel, often noticed, in grace according to the promise of Abraham, and in their own character under the correction therefore and discipline of God.