Text -- Psalms 105:27-45 (NET)

105:27 They executed his miraculous signs among them, and his amazing deeds in the land of Ham. 105:28 He made it dark; they did not disobey his orders. 105:29 He turned their water into blood, and killed their fish. 105:30 Their land was overrun by frogs, which even got into the rooms of their kings. 105:31 He ordered flies to come; gnats invaded their whole territory. 105:32 He sent hail along with the rain; there was lightning in their land. 105:33 He destroyed their vines and fig trees, and broke the trees throughout their territory. 105:34 He ordered locusts to come, innumerable grasshoppers. 105:35 They ate all the vegetation in their land, and devoured the crops of their fields. 105:36 He struck down all the firstborn in their land, the firstfruits of their reproductive power. 105:37 He brought his people out enriched with silver and gold; none of his tribes stumbled. 105:38 Egypt was happy when they left, for they were afraid of them. 105:39 He spread out a cloud for a cover, and provided a fire to light up the night. 105:40 They asked for food, and he sent quails; he satisfied them with food from the sky. 105:41 He opened up a rock and water flowed out; a river ran through dry regions. 105:42 Yes, he remembered the sacred promise he made to Abraham his servant. 105:43 When he led his people out, they rejoiced; his chosen ones shouted with joy. 105:44 He handed the territory of nations over to them, and they took possession of what other peoples had produced, 105:45 so that they might keep his commands and obey his laws. Praise the Lord!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 105:28

Moses and Aaron, who inflicted that plague after Pharaoh had threatened them.

Wesley: Psa 105:30

Their country.

Wesley: Psa 105:30

Which entered into the chambers.

Wesley: Psa 105:30

Of Pharaoh and his sons, and his chief nobles and governors.

Wesley: Psa 105:31

In all their land, even to the utmost borders of it.

Wesley: Psa 105:37

Diseased or unable for his journey: which in so vast a body, and in a people who had been so dreadfully oppressed, was wonderful.

Wesley: Psa 105:39

To protect them from the heat of the sun.

Wesley: Psa 105:40

He speaks of the first giving of quails, Exo 16:13, which God gave them as a refreshment, notwithstanding their sin in desiring them, which he graciously pardoned.

Wesley: Psa 105:40

With manna which came out of the air, commonly called heaven.

Wesley: Psa 105:41

They flowed in channels which God provided for them, and followed the Israelites in their march.

Wesley: Psa 105:44

The fruits of their labour; their cities, vineyards, olive - yards.

JFB: Psa 105:27

Literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Psa 145:5, Margin). Compare the same Hebraism (Psa 65:3, Margin).

JFB: Psa 105:28-36

The ninth plague is made prominent as peculiarly wonderful.

JFB: Psa 105:28-36

Moses and Aaron promptly obeyed God (Heb 11:27); (compare Exo. 7:1-11:10 and Psa 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jer 13:16), the literal plague of darkness (Exo 10:22-23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.

JFB: Psa 105:28-36

His command to let Israel go [HENGSTENBERG]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.

JFB: Psa 105:29-31

He deprived them of their favorite "fish," and gave them instead, [Psa 105:30] out of the water, loathsome "frogs," and (Psa 105:31) upon their land tormenting "flies" (the dog-fly, according to MAURER) and "lice" (gnats, according to HENGSTENBERG).

JFB: Psa 105:32

Referring to Lev 26:4, "I give you rain in due season." His "gift" to Israel's foes is one of a very different kind from that bestowed on His people.

JFB: Psa 105:32

Instead of fertilizing showers, hail destructive to trees. This forms the transition to the vegetable kingdom. The locusts in Psa 105:34 similarly are destructive to plants.

JFB: Psa 105:33

All their land (Psa 78:54).

JFB: Psa 105:34

Literally, "the lickers up," devouring insects; probably the hairy-winged locust.

JFB: Psa 105:36

Literally, "the firstlings." The ascending climax passes from the food of man to man himself. The language here is quoted from Psa 78:51.

JFB: Psa 105:37

Presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Exo 12:35).

JFB: Psa 105:37

Or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Exo 13:18; Isa 5:27).

JFB: Psa 105:38

(Compare Exo 12:33; Deu 11:25).

JFB: Psa 105:39

In sense of protection (compare Exo 13:21; Num 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Isa 4:5-6; compare Num 9:16).

JFB: Psa 105:42-45

The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Psa 105:8, Psa 105:11). Exo 2:24 is the fundamental passage [HENGSTENBERG]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Gen 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.

JFB: Psa 105:42-45

Or, "remembered His holy word (that is, covenant confirmed) with Abraham."

JFB: Psa 105:44

That is, the fruits of their labor; their corn and vineyards (Jos 21:43-45).

Clarke: Psa 105:27

They showed his signs - Here is a reference to the plagues with which God afflicted the Egyptians. See Exodus 7-12 (note), Psa 78:43 (note), and the notes on them.

Clarke: Psa 105:28

They rebelled not against his word - Instead of ולא מרו velo maru , "they rebelled,"some think that a ש shin has been lost from before the word, and that it should be read ולא שמרו velo shamru , "they did not observe or keep his word."Or the words may be spoken of Moses and Aaron; they received the commandment of God, and they did not rebel against it. They believed what he had spoken, and acted according to his orders. It could not be spoken of the Egyptians; for they rebelled against his words through the whole course of the transactions.

Clarke: Psa 105:33

He smote their vines also, and their fig trees - This is not mentioned in Exodus; but we have had it before, Psa 78:47.

Clarke: Psa 105:41

He opened the rock, and the waters rushed out - See the note on Exo 17:6, to which I can now add, that a piece of this rock, broken off by the hand of my nephew, E. S. A. Clarke, in the course of the present year [1822,] now lies before me. It is fine granite; and so well distinguished as a granite, that the feldt-spar, the mica, and the quartz, of which granite is composed, appear very distinctly. It is worthy of remark, that, as granite is supposed, in the most accredited systems of geology, to be the very basis of the earth, the original rock, and all other substances to be superimpositions upon it, and as the decompositions of the feldt-spar produce pure vegetable earth, this rock should be used for this purpose, and should be an emblem of Jesus Christ, the Creator and Redeemer of the human race; and that it should signify him who is the basis of all things; who upholds all by the word of his power; without whom nothing is stable, nothing fruitful; from whom alone the water of life proceeds; and in whose name only is salvation. And that rock (in the wilderness) was Christ! and it is the only remaining emblem of him in creation.

Clarke: Psa 105:45

That they might observe his statutes - That they might be properly instructed, and properly disciplined. This is the end proposed by Divine revelation: men are to be made wise unto salvation, and then to be brought under the yoke of obedience. He who is not conformed to God’ s word shall not enter into Christ’ s kingdom

Calvin: Psa 105:27

27.They set among them the words of his signs ²²³ The prophet, in the first place, briefly glances at those things which Moses has detailed at greater length. Nor does he follow the order of the events observed in the history; for he contents himself with showing, that the deliverance of the chosen people was the work of God. He again distinguishes between the power of God, and the ministry of Moses and Aaron. He indeed asserts that these men performed miracles, but these miracles proceeded from God, so that celestial power was not obscurely displayed by their instrumentality.

Calvin: Psa 105:28

In the 28^th verse he specifics one of these miracles, which yet was not the first in order, but from which it is easy to gather that God was the author of the deliverance of Israel, and in which the course of nature was entirely changed; for nothing is more astonishing than to see the light turned into darkness. In the second clause, he commends the faithfulness of Moses and Aaron, in courageously executing whatever God had commanded them: And they were not rebellious against his words ²²⁴ There was, as if it had been said, the most perfect harmony between the command of God and the obedience of both his servants.

Calvin: Psa 105:29

29.He turned their waters into blood How grievous this plague was to the Egyptians may be conjectured from the consideration, that the element of water is one of the two great means of supporting life. And the power of God shines forth the brighter, from the fact, that although the land of Egypt is well irrigated, yet the Egyptians were parched with drought amidst abundance of water. It is afterwards said, that frogs were brought forth, ²²⁵ and entered even into the chambers of the kings; by which God manifestly evinced that he was the author of the miracle; for although all Egypt swarmed with frogs, the courts of the kings ought to have been exempt from this nuisance. By the term kings, is denoted either the nobles of the realm, or the king’s sons, who were brought up in the expectation of the royal power; for at that time, as is well known, one king alone reigned over all Egypt. From this we learn how easily, and as it were by a kind of mockery, God humbles those who pride themselves in the flesh. He did not gather together an army to fight against the Egyptians, nor did he forthwith arm his angels, or thunder out of heaven, but brought forth frogs, which contemptuously trampled upon the pride of that haughty nation, who held in contempt the whole world beside. It would have been no disgrace for them to have been conquered by powerful enemies; but how dishonorable was it to be vanquished by frogs? God thus intended to show that he has no need of powerful hosts to destroy the wicked; for he can do this, as it were in sport, whenever he pleases.

Calvin: Psa 105:31

31.He spake, and there came a swarm of flies By the word spake the Psalmist intimates that the flies and lice came not forth by chance. The command, we know, was uttered by the mouth of Moses; for although God could have given the command himself, he interposed Moses as his herald. God, however, gave no less efficacy to his word, when he commanded it to be uttered by a man, than if he himself had thundered from heaven. When the minister executes his commission faithfully, by speaking only what God puts into his mouth, the inward power of the Holy Spirit is joined with his outward voice. Here again it is to be observed, that the Egyptians were afflicted with the plague of the flies and lice, that God, with the greater ignominy, might subdue their rebellion and obstinacy. When it is said, that he gave them hail for rain, it denotes a hail of such appalling violence, that it could not be attributed to natural causes. It is probable that Egypt is not so subject to this annoyance as other countries, and it is very seldom visited even with rain, being watered with the Nile. This made it appear to the Egyptians the more wonderful that their country was stricken with hail. To render this calamity the more dreadful, God also mingled with it fire. The hail, then, was accompanied with a tempestuous whirlwind, that the Egyptians who had hardened themselves against the other miracles, inspired with terror, might know that they had to deal with God.

Calvin: Psa 105:34

34.He spake, and the grasshopper came This calamity, which was brought upon the fields, could not be attributed to Fortune; for the grasshoppers made their appearance suddenly and in countless multitudes, so that they covered all the land of Egypt. The miracle was very evident from the word spoken, by which it was introduced. Its being announced as to happen, removed all doubt of its being the work of the Most High. Accordingly, it is expressly said, that grasshoppers and caterpillars rushed in at the commandment of God, as if soldiers should run to battle at the sound of the trumpet. Whenever these insects molest us and destroy the fruits of the earth, they are assuredly the scourges of God, but it is here intended to point out an extraordinary work of his hand. In fine, the prophet recites the last miracle, which was wrought by the angel on the night previous to the departure of the people, when he slew all the first-born throughout Egypt. I only take a hasty and passing glance at this history, as I have, in like manner, done of the other facts preceding, because they have been more copiously treated elsewhere, and at this time it is sufficient for us to know the design of the sacred writer. He, however, amplifies this display of the Divine power by a repetition, declaring that the first-born and the flower of their strength were destroyed Some translate, but unhappily, The beginning of their sorrow. As man’s strength shows itself in generation, the Hebrews term the first-begotten the beginning of strength, as we have explained on Gen 49:3, —

“Reuben, thou art my first-born, my might,
and the beginning of my strength.”

Calvin: Psa 105:37

37.And he brought them forth with silver and gold ²³⁰ The prophet, on the other hand, celebrates the grace of God which preserved the chosen people untouched and safe from all these plagues. If both parties had been indiscriminately afflicted with them, the hand of God would not have been so signally manifest. But now when the Israelites, amidst so many calamities, experienced an entire exemption from harm, this difference exhibits to us, as in a picture, God’s fatherly care about his own people. For this reason, it is stated, Nor was there a feeble person, or one who stumbled; ²³¹ for the verb כשל , kashal, has both these meanings. But I prefer taking it simply in this sense, That whilst Egypt was hastening to destruction, the people of God were vigorous, and free from every malady. When it is said, He brought them forth, and when it is afterwards added, in his tribes, there is a change of the number, which is quite common in the Hebrew language. Some refer the word his to God; but this I am afraid is too forced.

Calvin: Psa 105:38

38.Egypt rejoiced at their departure The Psalmist sets forth the power of God from the additional circumstance, that the Egyptians willingly allowed the chosen people to depart, when yet nothing was farther from their intention. Although they wished them destroyed a hundred times, yet they thought that they had the wolf by the ears, as we say; ²³² and thus the fear of revenge made them more determined to blot out the memory of that people. Whence it follows, that when they all at once laid aside their former purpose, it was a secret work of divine providence. ²³³ To the same effect is the statement in the preceding verse, that they were brought forth with gold and silver The Egyptians could never have had the heart voluntarily to strip themselves, to enrich those whom they would have willingly deprived of life. This was then the bounty of God, in whose hand, and at whose disposal, are all the riches of the world. He might have taken by force from the Egyptians what he had given them; but he bowed their hearts, so that of their own accord they denuded themselves. The expression, for their terror had fallen upon them, is to be understood passively; for the Israelites were not afraid of the Egyptians, but, on the contrary, were terrible to them. Nor does the prophet speak of an ordinary fear. A little before fear had stirred them up to cruelty and tyranny; but as even to that day, they had endeavored, with indomitable audacity, to shake off all fear, God suddenly laid them prostrate by the extraordinary terror which fell upon them. It is, therefore, here justly reckoned among the displays of the wonderful power of God, that he subdued the impetuous fury with which the Egyptians boiled before, that they might allow those to depart free, whom they had determined to handle rudely, and to waste in servile employments; which was like rendering sheep terrible to wolves.

Calvin: Psa 105:39

39.He spread out a cloud for a covering The Psalmist enumerates certain miracles by which God continued his grace towards his people in the wilderness. This order is worthy of notice; for it was no small confirmation which was added to that incomparable work of redemption, when God ceased not to show himself the guide of their journey. Accordingly, after they had passed through the Red Sea, he spread a cloud over them by day to protect them from the heat of the sun; and during the night, he gave them light by a pillar of fire, that even in the midst of the darkness they might have a bright token of his presence. This continued display of his goodness was surely an unquestionable proof of his perpetual love, an open demonstration that he had adopted the children of Abraham, to foster them under his protection even to the end. What follows concerning quails, is introduced for a different purpose than that for which reference is made to the same fact in Psa 78:26. In that passage, God’s bringing in an abundance of quails is ascribed rather to his wrath than to his beneficence, that the people might satiate the flesh; and we have seen in the exposition of that place, that this is mentioned as a matter of reproach to them. But in the text before us, passing over their ingratitude, the prophet celebrates the unremitting exercise of the divine loving-kindness towards them. Some, however, may be rather inclined to take the word ask in a bad sense, because the people besought not God with humility, ²³⁵ but through their impatience proceeded at once to murmuring, or rather arrogantly spake against him. Thus taken, the passage, by way of amplification, would mean that God, departing from his own right, humoured even their unhallowed lust. As, however, their fault is not here mentioned, let us rest in that meaning which is the most simple, namely, that the blessings by which God ratified the redemption which he had wrought are here clustered together. It next follows, that they were filled with the bread of heaven This appellation, as we have seen elsewhere, is given to the manna by way of eminence. The natural way in which the food which we eat is obtained is from the ground; but God then opened his hand more widely to the Jews, and fed them even from heaven. As it was not enough for them to be refreshed with food when they were hungry, unless they were also supplied with drink, it is added, that the rock was opened, and that the waters flowed from it through the dry places, or the desert.

Calvin: Psa 105:42

42.For he remembered his holy promise The Psalmist again mentions the cause why God dealt so graciously with that people, and sustained them so tenderly, namely, that he might fulfill his promise; for he had entered into a covenant with Abraham, engaging to be the God of his seed. Nor did the prophets without cause teach so carefully as we find them doing, that the free covenant is the fountain whence the deliverance, and the continual welfare of the people flowed. Thereby the grace of God became better known, since what took place, so far from happening upon the sudden, and without anticipation, was only the fulfillment of what he had promised four hundred years before. God then, for ages previous to this, gave the light of his word of promise, that his grace and truth might be brought the more distinctly into view. For this reason the prophet again repeats, that God was not led from some new cause to deliver his people, but that his design in doing so was to prove the faithfulness of his covenant, and to give it effect; just as if a man should dig up from the ground a treasure which he had buried in it. Nor is it to be doubted, that the prophet aimed at leading the faith of his countrymen still farther, — that his object was that their posterity might be persuaded beyond all doubt, that as God had then proved, in the experience of that generation, the sure and substantial truth of his promise delivered many hundred years before, so he would not be to them otherwise than their fathers had found him to be in times past. Accordingly, he signalises this promise by the epithet, holy, intimating, that after the death of Abraham it retained its virtue and efficacy unimpaired. God had spoken it to Abraham; but the force of the covenant died not with him. God continued to show himself faithful towards the posterity of the patriarch.

Calvin: Psa 105:43

43.And he brought forth his people with joy The prophet makes mention of joy and gladness, the more highly to magnify the greatness of God’s grace. It was no small matter, that at the very time when the Egyptians were afflicted by a severe and dreadful plague, — when the whole kingdom was full of weeping and howling, — and when in almost every house there was a dead body, — the people who a little before were groaning in great distress, or rather lay almost dead, went forth with joyful hearts. By the appellation the chosen of God, they are reminded, that his favor was not thus exercised towards them on account of their own merits, or on account of the worth of their race, but because he had adopted them, that men having nothing left them in which to vaunt themselves might learn to glory in God alone.

Calvin: Psa 105:44

44.And he gave them the countries of the nations The Psalmist sets forth the final cause why God in so many ways displayed his wonderful power in redeeming the people, why he did not cease to cherish and defend them in the deserts — why he gave them the possession of the land as he had promised; and this was, that they might dedicate and devote themselves wholly to his service. And, in fact, the end which God proposed in our election was, that he might have on the earth a people by whom he should be called upon and served. The more effectually to stir up the Jews to gratitude, the prophet magnifies the greatness of the divine goodness, by declaring, that they occupied far and wide the countries of the nations, and that all the property which many states had acquired with great labor, they now possessed as it were by right of inheritance. The plural number, both as to the word countries and nations, serves to exhibit in a still more striking light the divine goodness in this matter. The psalm concludes with briefly defining the manner of glorifying God, That they might keep his law It would not be enough to celebrate his grace only with the tongue. To this there must be added practical and experimental piety. And as God rejects all religious services of men’s invention, the only way of rightly serving him which remains, consists in keeping his commandments.

Defender: Psa 105:27

The psalmist (probably David) recounts in graphic detail the miracles associated with the exodus of the children of Israel from Egypt and their preservation in the wilderness. This is an inspired confirmation of the literal reality of these miracles."

TSK: Psa 105:27

They : Psa 78:43-51, Psa 135:8, Psa 135:9; Exod. 7:1-11:10; Deu 4:34; Neh 9:10, Neh 9:11; Isa 63:11, Isa 63:12; Jer 32:20, Jer 32:21

his signs : Heb. words of his signs

wonders : Psa 105:23, Psa 106:22

TSK: Psa 105:28

sent : Exo 10:21-23; Joe 2:2, Joe 2:31; Luk 23:44, Luk 23:45; 2Pe 2:4, 2Pe 2:17

rebelled : Psa 99:7; Eze 2:4-8

TSK: Psa 105:29

Psa 78:44; Exo 7:20, Exo 7:21; Isa 50:2; Eze 29:4, Eze 29:5; Rev 16:3

TSK: Psa 105:30

brought : Psa 78:45; Exo 8:3-14; Rev 16:13, Rev 16:14

TSK: Psa 105:31

there : Psa 78:45; Exo 8:21-24; Isa 7:18

and lice : Exo 8:16-18

TSK: Psa 105:32

them hail for rain : Heb. their rain hail, Psa 78:47, Psa 78:48; Exo 9:18-28; Rev 8:7, Rev 11:19, Rev 16:21

TSK: Psa 105:33

Rev 9:4

TSK: Psa 105:34

the locusts : Psa 78:46; Exo 10:12-15; Joe 1:4-7, Joe 2:25; Rev 9:3-10

TSK: Psa 105:36

He smote : Psa 78:51, Psa 135:8, Psa 136:10; Exo 4:23, Exo 11:4, Exo 11:5, Exo 12:12, Exo 12:29, Exo 12:30; Heb 11:28

chief : Gen 49:3

TSK: Psa 105:37

brought : Gen 15:14; Exo 3:22, Exo 12:35, Exo 12:36; Act 13:17

and there : Considering the immense number of men, women, children, and cattle, it must certainly have appeared extraordinary, that there was none among them weak or feeble, none unable to perform the journey. The order was that ""not a hoof should be left behind;""and He who commanded gave strength to obey.

TSK: Psa 105:38

glad : Exo 10:7, Exo 12:33

for : Gen 35:5; Jos 2:9

TSK: Psa 105:39

spread : Psa 78:14; Exo 13:21, Exo 13:22, Exo 14:24; Num 9:15-22; Neh 9:12, Neh 9:19; Isa 4:5; 1Co 10:1, 1Co 10:2

TSK: Psa 105:40

asked : Psa 78:18, Psa 78:26-28; Exo 16:12, Exo 16:13; Num 11:4-6, Num 11:31-33

satisfied : Exod. 16:14-35; Num 11:7-9; Deu 8:3; Jos 5:12; Neh 9:20

bread : Psa 78:23-25; Joh 6:31-33, Joh 6:48-58

TSK: Psa 105:41

opened : Psa 78:15, Psa 78:16, Psa 78:20, Psa 114:8; Exo 17:6; Num 20:11; Neh 9:15; Isa 48:21; 1Co 10:4

TSK: Psa 105:42

For he : Psa 105:8-11; Gen 12:7, Gen 13:14-17, Gen 15:14; Exo 2:24; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73

Abraham : Exo 32:13; Deu 9:5, Deu 9:27; Mic 7:20

TSK: Psa 105:43

And he : Psa 78:52, Psa 78:53, Psa 106:8-12; Exo 15:13; Deu 4:37, Deu 4:38; Isa 63:11-14; Act 7:36; Act 13:17

with joy : Isa 35:10, Isa 51:10, Isa 51:11, Isa 55:12; Jer 31:11, Jer 31:12

gladness : Heb. singing, Psa 106:12; Exod. 15:1-21

TSK: Psa 105:44

gave : Psa 44:2, Psa 44:3, Psa 78:55, Psa 80:8, Psa 135:10-12, Psa 136:21, Psa 136:22; Jos 11:23, Jos 21:43, Jos 23:4; Jos 24:8, Jos 24:13; Neh 9:22-25

inherited : Deu 6:10, Deu 6:11; Jos 5:11, 13:7-33

the labour : That is, ""the produce of their labour;""the cities and houses they had built, the vineyards they had planted, etc.

TSK: Psa 105:45

That : Deu 4:40, Deu 5:33, Deu 6:1, Deu 6:2, Deu 6:21-25; Eze 36:24-28; Eph 2:8-10; Tit 2:14

Praise ye the Lord : Heb. Hallelujah, Psa 106:1, Psa 150:1 *marg. Rev 19:3, Rev 19:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 105:27

They shewed his signs among them - literally, "They placed among them the words of his signs."So the margin. The reference is to the miracles performed in Egypt in bringing calamities upon the Egyptians to induce them to permit the children of Israel to go out from their bondage. They were the agents in setting these wonders before the Egyptians. The term words is employed here - "the words of his signs"- to keep up the idea that it was by the command of God that this was done, or by his word. It was by no power of their own, but only by the authority of God.

And wonders in the land of Ham - Miracles. Things suited to produce astonishment. See Psa 105:5.

Barnes: Psa 105:28

He sent darkness, and made it dark - Exo 10:21-23.

And they rebelled not against his word - More literally, "his words."The reference is to Moses and Aaron; and the idea, as expressed here, is that they were obedient to the command of God; that they went and did what he ordered them; that, although he required them to go before a mighty and proud monarch, to denounce against him the vengeance of heaven, and to be the instruments of bringing upon the land unspeakably severe judgments, yet they did not shrink from what God commanded them to do. They were true to his appointment, and showed themselves to be faithful messengers of God. Others, however, suppose that this refers to the Egyptians, and that it is to be taken as a question: "And did they not rebel against his word?"The language might bear this, and the translators of the Septuagint seem to have so understood it, for they render it, "And they rebelled against his words."But the most natural construction is that in our common version, and the design is evidently to commend the boldness and the fidelity of Moses and Aaron.

Barnes: Psa 105:29-36

See an account of these plagues in Exo. 6\endash 11. Compare Psa 78:43-51. This is mostly a mere enumeration of the plagues in the order in which they occurred, but without, of course, the details of the circumstances attending them. There are no circumstances mentioned here which require particular explanation.

Barnes: Psa 105:37

He brought them forth also with silver and gold - Which they had begged of the Egyptians. In Exo 12:35, it is said, in our translation, that they had "borrowed"this gold and silver, together with raiment, of the Egyptians. This is an unhappy translation, as our word "borrow"means to ask anything of another for the purpose of using it for a time, with an implied understanding that it shall be returned, if an article to be used - or that as much money shall be repaid, if it is money that is borrowed - and according to this there would have been dishonesty and fraud on the part of the Israelites in "borrowing"these things of the Egyptians, when not intending (as they evidently did not) to return them. The Hebrew word, however, in Exo 12:35 - שׁאל shâ'al - means merely to ask, "to demand, to require, to request, to perition, to beg."The idea of an obligation to "return"the things, as in our word "borrow,"is not attached to the Hebrew word.

And there was not one feeble person ... - literally, Not one who was lame; or, who halted, or staggered. This, of course, is not necessarily to be understood literally. It is a general description of the capability of the people for traveling, or for war.

Barnes: Psa 105:38

Egypt was glad when they departed - They had suffered so many plagues; the land was so utterly desolate, there was so much sorrow in their dwellings, from the calamities which had come upon them for refusing to let the Israelites go, that at last they were glad to have them depart, and they were willing to aid them that they might get rid of them. This will, in part, account for the fact that they were willing to give them what they asked - even silver and gold - if they might thus facilitate their departure.

For the fear of them fell upon them - The fear of them, as being under the protection of God; and the fear of the judgments, which must follow if they continued to oppress them.

Barnes: Psa 105:39

He spread a cloud for a covering - See the notes at Psa 78:14. In Num 10:34; it is said that "the cloud of the Lord was upon them by day,"and from this seems to have been derived the idea of its "covering"them, as if it were a protection from the heat in the desert.

Barnes: Psa 105:40

The people asked, and he brought quails - See the notes at Psa 78:26-29.

And satisfied them with the bread of heaven - manna, sent down, as it were, from heaven. In Psa 78:25, it is called "angels’ food."See the notes at that verse.

Barnes: Psa 105:41

He opened the rock ... - See the notes at Psa 78:15. "They ran in the dry places like a river."Or, "a river."They flowed along in the desert - a river of waters. See the notes at 1Co 10:4.

Barnes: Psa 105:42

For he remembered ... - He was faithful to his promise made to Abraham, and did not forget his descendants in the hour of need. This is the statement made in Psa 105:8-9; and to illustrate and confirm the faithfulness of God, this reference is made to the history of the Hebrew people. See the notes at those verses.

Barnes: Psa 105:43

And he brought forth his people with joy - With joy at their deliverance from bondage, and for his merciful interposition.

And his chosen with gladness - Margin, as in Hebrew, "singing."See Exo. 15.

Barnes: Psa 105:44

And gave them the lands of the heathen - Of the "nations"of the land of Palestine, according to his promise. See the notes at Psa 78:55.

And they inherited the labor of the people - The fruit of their labors. See Deu 6:10-11; Jos 13:7.

Barnes: Psa 105:45

That they might observe his statutes, and keep his laws - The end - the design - of all this was that they might be an obedient people. This was the purpose of all his interventions in their behalf; and their obligation to obedience was enforced and measured by what he had done. The same is true in regard to his people now.

Praise ye the Lord - Hebrew, Hallelu-jah. See Psa 104:35.

Poole: Psa 105:27

His signs Heb. the words of his signs ; an emphatical expression. First they boldly declared the word and will of God concerning the several plagues, and then they actually inflicted them.

Poole: Psa 105:28

Either,

1. The darkness and other plagues; which obeyed God’ s word, and instantly came at God’ s call. So this may be a reflection upon the Egyptians, that those brutish or unreasonable creatures were more obedient to the will and command of God than they were. Thus diseases are said to come or go at God’ s command, Mat 8:8 . Or rather,

2. Moses and Aaron, mentioned Psa 105:26 , and called they , Psa 105:27 , whose obedience in denouncing and inflicting these plagues, and especially that plague of darkness, is noted and commended here as an act of great faith and fortitude, because they inflicted that plague after Pharaoh had threatened them, Exo 10:10 ; as the obedience of their parents is commended as a great act of faith, because they preserved and hid their son contrary to the express command of the king of Egypt.

Poole: Psa 105:30

Their land their country; for otherwise they were produced by their rivers, Exo 8:3 .

In the chambers which entered into

the chambers. Of their kings of Pharaoh and his sons, and his chief nobles and governors of provinces under him; for such persons are oft called kings in Scripture, Jud 1:7 1Ki 20:1,12 Isa 19:2 .

Poole: Psa 105:31

Or, borders, i.e. in all their land, even to the utmost ends or borders of it.

Poole: Psa 105:36

To wit, their first-born, as it is in the first clause, who are so called, Gen 49:3 Psa 78:51 , and the beginning of their strength , Deu 21:17 .

Poole: Psa 105:37

Feeble person diseased or unable for his journey; which in so vast a body, and in a time of such mortality as it had been in Egypt, and in a people which had been so long and so dreadfully oppressed as the Israelites were, was wonderful; but they all journeyed on foot, Exo 12:37 .

Poole: Psa 105:38

Of them i.e. of the Israelites, lest God for their sakes should destroy them.

Poole: Psa 105:39

For a covering to protect them from the heat of the sun, which in that hot and open country had otherwise been intolerable to them, especially in so long a journey.

Poole: Psa 105:40

He speaks of the first giving of quails, Exo 16:13 , which God gave them as a refreshment, notwithstanding their sin in desiring them, which he graciously pardoned; and not of that second giving of quails, which God gave them in judgment, Nu 11 , and therefore would not have been numbered here amongst God’ s favours vouchsafed to them. With the bread of heaven; with manna which came out of the air, which is commonly called heaven.

Poole: Psa 105:41

They flowed in channels which God provided for them, and followed the Israelite’ s in their march, as is noted, 1Co 10:4 . Hence they complained no more of want of water till they came to Kadesh, Nu 20 , which was many years after this time.

Poole: Psa 105:42

Or rather, with (as this particle is oft used)

Abraham made with or to Abraham.

Poole: Psa 105:44

The fruits of their labour, their cities, vineyards, olive, yards, &c.

Haydock: Psa 105:28

Dead idols, without life, (Challoner) particularly Adonis (Calmet) whose death is bewailed by the poets, &c. (Haydock) ---

Idols kill their votaries. (Worthington)

Haydock: Psa 105:29

Multiplied. All who had murmured perished, or this may relate to the 24,000, Numbers xxv. 9. (Calmet) ---

Ezechiel xx. 23. St. Paul (1 Corinthians x. 8.) speaks of those 23,000 slain by the Levites. The Hebrew which has only 3,000 must be inaccurate. Temporal chastisements were intended to prefigure those which are eternal, as the Jews knew that such rewards and punishments were to be considered (Matthew xix. 16.; Berthier) as the spiritual sense of the law. (Grotius, Jur. ii. 20, 39.)

Haydock: Psa 105:31

Evermore. Phinees thus by his pious zeal, merited (Worthington) God's favour, and the high priesthood (Numbers xxv. 13.; Calmet) for his posterity, for 900 years, though the latter promise seems to have been conditional. (Berthier)

Haydock: Psa 105:33

He distinguished with his lips. Moses, by occasion of the people's rebellion and incredulity, was guilty of distinguishing with his lips; when, instead of speaking to the rock, as God had commanded, he said to the people, with a certain hesitation in his faith, Hear ye rebellious and incredulous: Can we from this rock bring out water for you? Numbers xx. 10. (Challoner) ---

For thus doubting of God's will, he was temporarily punished, Deuteronomy i. 37. (Worthington) ---

The death of his sister, and the ingratitude and rebellion of the people disturbed him. (Theodoret) See Isaias lxiii. 10. Houbigant follows the Arabic, "he delayed or hesitated." Yebatte means, "he spoke rashly." Some refer this, (Berthier) to God. "He reproached....that they," &c., (Menochius) which is not necessary, (Berthier) or he sentenced Moses to die. (Kimchi)

Haydock: Psa 105:34

Them. Commanding no idolatrous government to be left in the land, nor any Chanaanite to be permitted to live, who should make opposition. The law of extermination must probably be thus restricted. The Jews neglected these ordinances, and hence became so often infected with idolatry, (Berthier) even to the end of the republic, when many still adored the sun. (Josephus, Jewish Wars ii. 8.) (Exodus xxiii. 32., and Josue xiii. 13.)

Haydock: Psa 105:38

Chanaan. These unnatural sacrifices were perhaps practised under the judges, or at least under the kings. (Worthington) ---

Some pretend that the children were only made to pass over or between fires. But this is refuted by facts, Leviticus xviii. 21., and 4 Kings xvi. 3., and Jeremias vii. 30 ---

Polluted. Infecta: Greek: ephonoktanethe is used by Septuagint, in this sense, though it signifies also, "was slain;" interfecta, as most Latin Bibles and Fathers read, before the correction of Clement VIII. The former expression is more natural and conformable to the Hebrew. (Calmet)

Haydock: Psa 105:39

And was. Hebrew, "and they were defiled." (St. Jerome) ---

Inventions. Idols of their imaginations, (Haydock) and lusts. (Calmet)

Gill: Psa 105:27

They showed his signs among them,.... The Egyptians to whom they were sent; that is, Moses and Aaron did. In the original it is, "the words of his signs" ^x. They declared the words of God to them, that he would do such signs and wonders among them; or inflict such plagues upon them, in case they did not let Israel go: or they performed them according to the word of the Lord, as he commanded them, as well as taught the doctrines and instructions to be learned from them. The Septuagint and Vulgate Latin versions render it in the singular number, though contrary to the Hebrew text, and understand it of God, "he put the words of his signs in them"; in Moses and Aaron; or gave them orders and power to perform them: he put them "in both", as the Arabic version has it; or, "he did his signs by them", as the Syriac version.

And wonders in the land of Ham; or Egypt, as in Psa 105:23, meaning the miracles of the plagues, which are next particularly mentioned, though not all of them: the plagues of the murrain, and of the boils and blains, are omitted; the reason of which, according to Aben Ezra, is, because Pharaoh did not seek to Moses to remove them; and the other eight that are mentioned are not placed in the order in which they were done, the last but one being observed first.

Gill: Psa 105:28

He sent darkness, and made it dark,.... The land of Egypt; either he, God, or it, darkness, made it dark, or it was made dark; the Targum is,

"made them dark;''

that is, the Egyptians; darkness was a messenger of the Lord's, who forms the light and creates darkness; it came at his word and covered all the land, excepting the dwellings of Israel; even a thick darkness that might be felt, so that the Egyptians could not see one another, nor rise from their place for three days together; such as sometimes rises at sea, and is said to be so dark, that for five days together day and night are the same; this was the ninth of the ten plagues, Exo 10:21 and was an emblem of the darkness which is on the minds of men in an unregenerate state; who are covered with gross darkness, and are even darkness itself; which is universal as to persons, and the powers and faculties of their souls concerning divine things: and it also bears some resemblance to the darkness which will be in the kingdom of the beast upon the pouring out of the fifth vial, or plague, on spiritual Egypt, Rev 16:10.

And they rebelled not against his word: the plague of darkness, and the rest of the plagues which God commanded; these, as they were his servants, were not disobedient to him, they came at his word; see Psa 105:31, so Jarchi interprets it; or else Moses and Aaron, who were sent of God to inflict those plagues, did not refuse to obey the divine orders; though Pharaoh threatened them hard, yet they feared not the wrath and menaces of the king, but did as the Lord commanded them. Aben Ezra, Kimchi, and Ben Melech, mention both these senses, but the latter seems most agreeable. The Septuagint, Syriac, and Arabic versions, leave out the word "not"; and so some copies of the Vulgate Latin version, and Apollinarius in his metaphrase, "and they rebelled against his word"; that is, the Egyptians did not hearken to the word of the Lord, nor to the signs and wonders he wrought, but their hearts were hardened, and they would not let Israel go. But this is contrary to the original text; though Arama interprets it of them, that they did not rebel, but confessed this miracle, which being the greatest of all, as he observes, is first mentioned. Dr. Lightfoot ^y thinks it is to be understood of Israel, and of some special part of obedience performed by them; which he takes to be circumcision, which they had omitted in Egypt, at least many of them, and was necessary to their eating of the passover, which was to be done in a few days, Exo 12:48 and it was a fit time to perform this service while darkness for three days was upon the Egyptians; in which they were shut up by the Lord, that they might not take the opportunity against his people, now sore through circumcision.

Gill: Psa 105:29

He turned their waters into blood,.... With which Egypt abounded; their streams, rivers, ponds, and pools, so that they had no water to drink; a just judgment upon them for shedding the innocent blood of infants, by drowning them in their rivers; this was the first of the ten plagues, Exo 7:19, with this compare the second and third vials poured out on spiritual Egypt, whereby blood will be given to antichrist, and to the antichristian states, for they are worthy, having shed so much of the blood of the saints, Rev 16:3.

And slew their fish; which showed that the miracle was real, that the waters were really turned into blood, since the fish could not live in them, as they might if it had been only in appearance; the rivers of Egypt abounded with fish, this was a principal part of their food, and therefore must greatly distress them; see Num 11:5.

Gill: Psa 105:30

Their land brought forth frogs in abundance,.... The land of Egypt, the moist, marshy, and watery places of it, the banks of the river Nile, out of the slime and mud of which these sprung; or, as Kimchi observes, wherever there were waters in the land there were frogs, for these came out of the streams, rivers, and ponds; this is the second plague, Exo 8:3.

In the chambers of their kings; that is, they came into the chambers of their kings; not that they were produced there; they entered not only into the kneadingtroughs, and ovens, and bedchambers of the common people, but into the chambers of the king, and his sons, and his nobles, and princes of the land, who may be called in the plural number kings; see Isa 10:8, with these compare the three unclean spirits, like frogs, under the pouring out of the sixth vial, that will go forth to the kings of the earth, and gather them to the battle of the Lord God Almighty; by whom are meant the emissaries of Rome, priests and Jesuits; so called for their impurity and impudence, for their noise and loquaciousness, and for he ways and means they use to get into the cabinet councils of princes, and prevail upon them to do things which will issue in their ruin; see Rev 16:13.

Gill: Psa 105:31

He spake, and there came divers sorts of flies,.... Or a "mixture" ^z of various insects, and, as some interpret it, of wild beasts; and so Kimchi says evil beasts are meant, which were raised up to go into all their borders; the Arabic version renders it "dogflies", after the Septuagint; See Gill on Psa 78:45, this was the fourth plague, Exo 8:24.

And lice in all their coasts; this is the third plague, and what the magicians could not imitate, but were obliged to own the finger of God was in it, Exo 8:16. God can make use of mean and despicable instruments to do his work; the weakness of God is stronger than men.

Gill: Psa 105:32

He gave them hail for rain,.... Egypt, at least part of it, was not used to rain, but was watered by the overflowings of the Nile; but now it had hail for rain, and a grievous hail storm it was, such as was never seen in the land of Egypt before; hail being rare, if ever there, and so frost and snow ^a; this was the seventh plague, Exo 9:18, compare with this the terrible storm of hail which will fall on men at the pouring out of the seventh vial on spiritual Egypt, Rev 16:21.

And flaming fire in their land; for a storm of thunder and lightning went along with the hail; fire was mingled with it, and ran upon the ground, Exo 9:23.

Gill: Psa 105:33

He smote their vines also, and their fig trees,.... So that they died; for in Psa 78:47, it is said, he "killed" them; and it is not only used in common speech with us, but with classical writers ^b to speak of killing inanimate things, as trees, herbs, &c. That is, the hail smote them, or God by the hail; these are particularly mentioned because most useful, producing grapes and figs.

And brake the trees of their coasts: all the trees within the borders of their land, Exo 9:25.

Gill: Psa 105:34

He spake, and the locusts came,.... A great army of them, and covered the land, that it was even darkened by them; and were such as had never been seen before, or ever were since; this is the eighth plague, Exo 10:12, with these compare the locusts in Rev 9:3.

And caterpillars, and that without number; of these no mention is made in Exodus; they seem to be one of the kinds of locusts, or a different word is here used for the same, and so Kimchi interprets it; some render it the white locust; it has its name from licking up the herbs and grass of the field; as the other name for the locust seems to be taken from its great abundance and increase.

Gill: Psa 105:35

And did eat up all the herbs in their land,.... As these creatures usually do, unless restrained, Exo 10:5. And devoured the fruit of their ground; which the hail left, Exo 10:15.

Gill: Psa 105:36

He smote also all the firstborn in their land,.... Both of men and beasts; the firstborn of the king on the throne, and of the maidservant behind the mill, and of the captive in the dungeon; this was the last plague, and which prevailed upon the Egyptians to let Israel go, Exo 11:5.

The chief of all their strength; or the first of their strength; the same in different words as before, their firstborn; see Gen 49:3.

Gill: Psa 105:37

He brought them forth also with silver and gold,.... That is, God brought forth the Israelites out of Egypt by means of the above plagues, laden with great riches, with jewels of gold and of silver, which they borrowed of the Egyptians at the command of the Lord; and so to be justified in what they did; and besides it was but just and equitable that they should be paid for their service and hard labour in Egypt for a long course of time; and this was the method in Providence they were directed to take to do themselves justice; and hereby was accomplished an ancient prophecy concerning them, that they should come out with much substance, Gen 15:14, Besides, in the passages quoted, the words should be rendered of the Israelites that they "asked", and of the Egyptians that they "gave"; the Jews, some of them, say ^c that these were given not with the will of the Egyptians, and others say not with the will of the Israelites, but neither of them true. And so in like manner will the people of God, when rescued from the tyranny of the antichristian states, enjoy great riches and honour; see Rev 17:16.

And there was not one feeble person among their tribes; though there were six hundred thousand footmen, Num 11:21, and though they had been used to hard and rigorous service in order to weaken their strength; and though they came from among a people plagued with diseases and deaths. This confronts a lying story told by some Heathen writers ^d, that the Israelites were driven out of Egypt because they had the itch, leprosy, and other diseases upon them. Aben Ezra and Kimchi interpret it, there was not a poor or necessitous man among them, for they abounded with gold and silver; compare with this the case of God's people in the latter day, Zec 12:8.

Gill: Psa 105:38

Egypt was glad when they departed,.... The Egyptians, as the Targum; they were glad when the Israelites were gone, for whose sake they had been so much and so long plagued. So wicked men are glad to be rid of the company of good men, which is very disagreeable to them; so the Gergesenes were glad when Christ departed out of their coasts, which they requested he would. So the inhabitants of the earth will rejoice, be merry, and send gifts one to another, when the witnesses are slain, the two prophets that tormented them with their doctrines and religious lives.

For the fear of them fell upon them; their firstborn being slain, they looked upon themselves as dead men; and feared that, if the Israelites stayed, their lives must go next; and therefore being seized with a panic they were urgent upon them to depart; not out of any good will to them, but through fear of them, Exo 12:33.

Gill: Psa 105:39

He spread a cloud for a covering,.... That is, the Lord spread one over their heads as an "umbrella", to protect them from the heat of the sun; this refers to the pillar of cloud, Exo 13:20, though that seems to have been in an erect posture, and to go before the children of Israel to direct them in their journey, and not a covering to them. Kimchi says it was a covering to them when they rested, but not when they journeyed: but when they rested it only covered the tabernacle, not the people, for anything we read of it, Num 9:21, it looks as if there were more clouds than one, and indeed the Jews speak of many, and particularly make mention ^e of one that was over the heads of the Israelites, that the heat of the sun, and the hail and rain, might not have power over them; and of such use this cloud was, at least at certain times, if not always; a type of Christ, who is the covering and shelter of his people from the heat of the fiery law, of the flaming sword of justice, of the wrath of God, of the fiery darts of Satan, and of the fury of wicked men.

And fire, to give light in the night: this respects the pillar of fire which gave them light by night; an emblem of Christ, who is the light of his people, when it is a night season with them, as it sometimes is; a night of affliction and distress, of darkness and desertion, of temptation, of carnal security and sleepiness; when Christ arises as a light in darkness, and enlightens by his presence, by his Spirit, and by his word; as well as is as fire to warm, refresh, quicken, and comfort them when chill and cold, in such seasons.

Gill: Psa 105:40

The people asked, and he brought quails,.... The Targum is,

"they asked flesh, and he brought quails,''

or pheasants; some render it partridges, others locusts: that is, the people of Israel asked flesh of the Lord, and he gave them quails; which he did twice, first at the same time the manna was first given, Exo 16:13, and some years after that a second time, when the wrath of God came upon them and slew them while their meat was in their mouths, Num 11:31, it is the first time that is here referred to, since it is mentioned among the benefits and blessings bestowed upon them; this was typical of the spiritual meat believers eat of, even the flesh of Christ, whose flesh is meat indeed. The quail was a fat and fleshy bird, delicious food, sent from heaven in the evening; so Christ came from heaven in the evening of the world, and gave his flesh for the life of his people, and on which they live by faith.

And satisfied them with the bread of heaven: the manna, called the corn of heaven; a type of Christ the hidden manna, who is soul satisfying food to believers; See Gill on Psa 78:24; see Gill on Psa 78:25.

Gill: Psa 105:41

He opened the rock, and the waters gushed out,.... That is, God opened the rock, who before is said to spread the cloud, and bring the quails, for it was a miraculous affair; or Moses, by divine orders, which was done by smiting it, when waters flowed out in great abundance, sufficient to give drink to men and beasts, and which continued, Exo 17:6. This was typical of Christ the Rock, 1Co 10:4, and of the opening of his side, from whence flowed blood and water, Joh 19:34 and of his being smitten with the rod of justice, and by the law of Moses, from whom flow abundance of grace, and the blessings of it, freely to all his people; See Gill on Psa 78:15. See Gill on Psa 78:16.

They ran in the dry places like a river; and did not sink and soak into them, but continued their flow, and followed the Israelites, wherever they went; see 1Co 10:4.

Gill: Psa 105:42

For he remembered his holy promise,.... It was not owing to the goodness of this people, to their obedience to the divine will, to any worthiness or merit of theirs, that such signs and wonders were wrought for them in Egypt; and that they were brought out from thence in such a manner as they were; and were protected and so plentifully provided for in the wilderness; but it was owing to the grace and goodness of God, to his covenant and promise, which he sacredly and inviolably observed; the grace and covenant of God are the source and spring of all blessings of goodness; he is ever mindful of his covenant, and therefore sends meat to them that fear him, as he did to the Israelites, Psa 111:5.

And Abraham his servant; or the promise he made to Abraham his servant; so the Targum,

"which "was" with Abraham his servant;''

that is, which holy word or promise was with Abraham, was spoken to him; and was with him, that he would give him and his seed the land of Canaan; and that though they should be afflicted long in Egypt, yet should come out from thence with great substance, Gen 15:13, this he remembered, as he never forgets any promise of his, nor ever suffers his faithfulness to fail, nor his covenant to be broken. Hence it follows,

Gill: Psa 105:43

And he brought forth his people with joy,.... Or "therefore" ^f, in consequence of his promise, and the remembrance of it, he brought Israel out of Egypt with great joy to them, they coming out with so much health and wealth; having their liberty, and in hope of shortly being settled in a land flowing with milk and honey. And

his chosen with gladness: or "singing" ^g; especially when they had got through the Red sea, their enemies drowned, and they quite clear of them, Exo 15:1. And when they are called "his chosen", this opens another source of those blessings to them, not only the promise and covenant of God, but their election of God, which was free and sovereign, to choose them above all people; not because they were better or more than others, but because he loved them; and hence he did all the above things for them. In like manner when God's elect are in the effectual calling, brought out of bondage to liberty, out of darkness to light, out of an horrible pit, and have their feet set on a rock; are brought to Christ and into his church, and have a place and a name there; it is with exceeding great joy and gladness to them; and to the church above shall they at last be brought with everlasting joy on their heads, Isa 35:10.

Gill: Psa 105:44

And gave them the lands of the Heathen,.... The countries of the seven nations that dwelt in Canaan; the Lord did it, who had a right to do it, being the possessor of heaven and earth; and who was provoked unto it by the sins of these Heathens, as well as promised it to his people the Israelites.

And they inherited the labour of the people; dwelled in the houses they had built, which they found full of all good things; enjoyed the vineyards and olive trees they had planted, and possessed the wells which they had dug, Deu 6:10. In like manner the heavenly Canaan is enjoyed by the saints without any labour of theirs; this inheritance is not of the law, nor of the works of it, it is the gift of God, Rom 4:14.

Gill: Psa 105:45

That they might observe his statutes, and keep his laws,.... All this the Lord did for them, to engage them by his goodness to them to observe the statutes he appointed them, and the laws he gave them; the contrary to which the Canaanites had done, which caused him to cast them out of the land; but on these his people he heaped benefits, thereby to influence them to a cheerful obedience to his will; and this was all he required of them, and the least that they could do, being so highly favoured by him. And this is the end of our spiritual and eternal redemption by Christ, and of our effectual calling by his grace and Spirit, that we be zealous of good works; live unto righteousness, live to him that died for us; glorify him with our bodies and spirits, which are his; and be holy in all manner of conversation.

Praise ye the Lord, all the Israelites ought to have done so, upon the remembrance of the manifold instances of the divine goodness to them, recorded in this psalm; and so the spiritual Israel of God ought to praise him for their redemption by Christ, out of a worse than Egyptian bondage, the bondage of sin, Satan, and the law; and for their calling into liberty, and to marvellous light; for their meetness for heaven, and right unto it; they should praise him now with joyful lips, as they will in the other world to all eternity.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 105:27

¹ tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).

NET Notes: Psa 105:28

¹ tn Heb “he sent darkness and made it dark.”

sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).

² tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.

NET Notes: Psa 105:31

¹ tn Heb “he spoke and flies came.”

NET Notes: Psa 105:32

¹ tn Heb “he gave their rains hail.”

² tn Heb “fire of flames [was] in their land.”

NET Notes: Psa 105:34

¹ tn Heb “he spoke and locusts came.”

NET Notes: Psa 105:35

¹ tn Heb “the fruit of their ground.”

NET Notes: Psa 105:36

¹ tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).

sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.

NET Notes: Psa 105:37

¹ tn Heb “them”; the referent (the Lord’s people) has been supplied in the translation for clarity.

² tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.

NET Notes: Psa 105:38

¹ tn Heb “for fear of them had fallen upon them.”

NET Notes: Psa 105:39

¹ tn Or “curtain.”

NET Notes: Psa 105:40

¹ tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).

² tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).

NET Notes: Psa 105:42

¹ tn Or “for.”

² tn Heb “his holy word.”

NET Notes: Psa 105:43

¹ tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”

NET Notes: Psa 105:44

¹ tn Heb “and the [product of the] work of peoples they possessed.”

NET Notes: Psa 105:45

¹ tn Heb “guard.”

Geneva Bible: Psa 105:28

He sent darkness, and made it dark; and they ^{( o )} rebelled not against his word.

^{( o )} Meaning, Moses and Aaron.

Geneva Bible: Psa 105:31

He ^{( p )} spake, and there came divers sorts of flies, [and] lice in all their coasts.

^{( p )} So that this vermin did not come by chance, but as God had appointed, and his prophet Moses spoke.

Geneva Bible: Psa 105:32

He gave them ^{( q )} hail for rain, [and] flaming fire in their land.

^{( q )} It was strange to see rain in Egypt, much more it was fearful to see hail.

Geneva Bible: Psa 105:34

^{( r )} He spake, and the locusts came, and caterpillers, and that without number,

^{( r )} He shows that all creatures are armed against man when God is his enemy as at his commandment the grasshoppers destroyed the land.

Geneva Bible: Psa 105:37

He brought them forth also with silver and gold: and [there was] ^{( s )} not one feeble [person] among their tribes.

^{( s )} When their enemies felt God's plagues his children by his providence were exempted.

Geneva Bible: Psa 105:38

Egypt was ^{( t )} glad when they departed: for the fear of them fell upon them.

^{( t )} For God's plagues caused them to prefer to depart with the Israelites rather than with their lives.

Geneva Bible: Psa 105:40

[The people] ^{( u )} asked, and he brought quails, and satisfied them with the bread of heaven.

^{( u )} Not for necessity but for satisfying of their lust.

Geneva Bible: Psa 105:42

For he remembered his holy ^{( x )} promise, [and] Abraham his servant.

^{( x )} Which he confirms to the posterity in whom after a sort the dead live and enjoy the promises.

Geneva Bible: Psa 105:43

And he brought forth his people with ^{( y )} joy, [and] his chosen with gladness:

^{( y )} When the Egyptians lamented and were destroyed.

Geneva Bible: Psa 105:45

That they might ^{( z )} observe his statutes, and keep his laws. Praise ye the LORD.

^{( z )} This is the reason why God preserves his Church, because they should worship and call on him in this world.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 105:1-45

1 An exhortation to praise God, and to seek out his works.

7 The story of God's providence over Abraham;

16 over Joseph;

23 over Jacob in Egypt;

26 over Moses delivering the Israelites;

37 over the Israelites brought out of Egypt, fed in the wilderness, and planted in Canaan.

MHCC: Psa 105:24-45

As the believer commonly thrives best in his soul when under the cross; so the church also flourishes most in true holiness, and increases in number, while under persecution. Yet instruments shall be raised up for their deliverance, and plagues may be expected by persecutors. And see the special care God took of his people in the wilderness. All the benefits bestowed on Israel as a nation, were shadows of spiritual blessings with which we are blessed in Christ Jesus. Having redeemed us with his blood, restored our souls to holiness, and set us at liberty from Satan's bondage, he guides and guards us all the way. He satisfies our souls with the bread of heaven, and the water of life from the Rock of salvation, and will bring us safely to heaven. He redeems his servants from all iniquity, and purifies them unto himself, to be a peculiar people, zealous of good works.

Matthew Henry: Psa 105:25-45

After the history of the patriarchs follows here the history of the people of Israel, when they grew into a nation.

I. Their affliction in Egypt (Psa 105:25): He turned the heart of the Egyptians, who had protected them, to hate them and deal subtilely with them. God's goodness to his people exasperated the Egyptians against them; and, though their old antipathy to the Hebrews (which we read of Gen 43:32; Gen 46:34) was laid asleep for a while, yet now it revived with more violence than ever: formerly they hated them because they despised them, now because they feared them. They dealt subtilely with them, set all their politics on work to find out ways and means to weaken them, and waste them, and prevent their growth; they made their burdens heavy and their lives bitter, and slew their male children as soon as they were born. Malice is crafty to destroy: Satan has the serpent's subtlety, with his venom. It was God that turned the hearts of the Egyptians against them; for every creature is that to us that he makes it to be, a friend or an enemy. Though God is not the author of the sins of men, yet he serves his own purposes by them.

II. Their deliverance out of Egypt, that work of wonder, which, that it might never be forgotten, is put into the preface to the ten commandments. Observe,

1. The instruments employed in that deliverance (Psa 105:26): He sent Moses his servant on this errand and joined Aaron in commission with him. Moses was designed to be their lawgiver and chief magistrate, Aaron to be their chief priest; and therefore, that they might respect them the more and submit to them the more cheerfully, God made use of them as their deliverers.

2. The means of accomplishing that deliverance; these were the plagues of Egypt. Moses and Aaron observed their orders, in summoning them just as God appointed them, and they rebelled not against his word (Psa 105:28) as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians, but stretched forth their hand to inflict them as God appointed. Those that are instructed to execute judgment will find their remissness construed as a rebellion against God's word. The plagues of Egypt are here called God's signs, and his wonders (Psa 105:27); they were not only proofs of his power, but tokens of his wrath, and to be looked upon with admiration and holy awe. They showed the words of his signs (so it is in the original), for every plague had an exposition going along with it; they were not, as the common works of creation and providence, silent signs, but speaking ones, and they spoke aloud. They are all or most of them here specified, though not in the order in which they were inflicted. (1.) The plague of darkness, Psa 105:28. This was one of the last, though here mentioned first. God sent darkness, and, coming with commission, it came with efficacy; his command made it dark. And then they (that is, the people of Israel) rebelled not against God's word, namely, a command which some think was given them to circumcise all among them that had not been circumcised, in doing which the three days' darkness would be a protection to them. The old translation follows the Septuagint, and reads it, They were not obedient to his word, which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for it in the Hebrew. (2.) The turning of the river Nilus (which they idolized) into blood, and all their other waters, which slew their fish (Psa 105:29), and so they were deprived, not only of their drink, but of the daintiest of their meat, Num 11:5. (3.) The frogs, shoals of which their land brought forth, which poured in upon them, not only in such numbers, but with such fury, that they could not keep them out of the chambers of their kings and great men, whose hearts had been full of vermin, more nauseous and more noxious-contempt of, and enmity to, both God and his Israel. (4.) Flies of divers sorts swarmed in their air, and lice in their clothes, Psa 105:31; Exo 8:17, Exo 8:24. Note, God can make use of the meanest, and weakest, and most despicable animals, for the punishing and humbling of proud oppressors, to whom the impotency of the instrument cannot but be a great mortification, as well as an undeniable conviction of the divine omnipotence. (5.) Hail-stones shattered their trees, even the strongest timber-trees in their coasts, and killed their vines, and their other fruit-trees, Psa 105:32, Psa 105:33. Instead of rain to cherish their trees, he gave them hail to crush them, and with it thunder and lightning, to such a degree that the fire ran along upon the ground, as if it had been a stream of kindled brimstone, Exo 9:23. (6.) Locusts and caterpillars destroyed all the herbs which were made for the service of man and ate the bread out of their mouths, Psa 105:34, Psa 105:35. See what variety of judgments God has, wherewith to plague proud oppressors, that will not let his people go. God did not bring the same plague twice, but, when there was occasion for another, it was still a new one; for he has many arrows in his quiver. Locusts and caterpillars are God's armies; and, how weak soever they are singly, he can raise such numbers of them as to make them formidable, Joe 1:4, Joe 1:6. (7.) Having mentioned all the plagues but those of the murrain and boils, he concludes with that which gave the conquering stroke, and that was the death of the first-born, Psa 105:36. In the dead of the night the joys and hopes of their families, the chief of their strength and flower of their land, were all struck dead by the destroying angel. They would not release God's first-born, and therefore God seized theirs by way of reprisal, and thereby forced them to dismiss his too, when it was too late to retrieve their own; for when God judges he will overcome, and those will certainly sit down losers at last that contend with him.

3. The mercies that accompanied this deliverance. In their bondage, (1.) They had been impoverished, and yet they came out rich and wealthy. God not only brought them forth, but he brought them forth with silver and gold, Psa 105:37. God empowered them to ask and collect the contributions of their neighbours (which were indeed but part of payment for the service they had done them) and inclined the Egyptians to furnish them with what they asked. Their wealth was his, and therefore he might, their hearts were in his hand, and therefore he could, give it to the Israelites. (2.) Their lives had been made bitter to them, and their bodies and spirits broken by their bondage; and yet, when God brought them forth, there was not one feeble person, none sick, none so much as sickly, among their tribes. They went out that very night that the plague swept away all the first-born of Egypt, and yet they went out all in good health, and brought not with them any of the diseases of Egypt. Surely never was the like, that among so many thousands there was not one sick! So false was the representation which the enemies of the Jews, in after-ages, gave of this matter, that they were all sick of a leprosy, or some loathsome disease, and that therefore the Egyptians thrust them out of their land. (3.) They had been trampled upon and insulted over; and yet they were brought out with honour (Psa 105:38): Egypt was glad when they departed; for God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. God can and will make his church a burdensome stone to all that heave at it and seek to displace it, so that those shall think themselves happy that get out of its way, Zec 12:3. When God judges, he will overcome. (4.) They had spent their days in sorrow and in sighing, by reason of their bondage; but now he brought them forth with joy and gladness, Psa 105:43. When Egypt's cry for grief was loud, their first-born being all slain, Israel's shouts for joy were as loud, both when they looked back upon the land of slavery out of which they were rescued and when they looked forward to the pleasant land to which they were hastening. God now put a new song into their mouth.

4. The special care God took of them in the wilderness. (1.) For their shelter. Besides the canopy of heaven, he provided them another heavenly canopy: He spread a cloud for a covering (Psa 105:39), which was to them not only a screen and umbrella, but a cloth of state. A cloud was often God's pavilion (Psa 18:11) and now it was Israel's; for they also were his hidden ones. (2.) For their guidance and refreshment in the dark. He appointed a pillar of fire to give light in the night, that they might never be at a loss. Note, God graciously provides against all the grievances of his people, and furnishes them with convenient succours for every condition, for day and night, till they come to heaven, where it will be all day to eternity. (3.) He fed them both with necessaries and dainties. Sometimes he furnished their tables with wild fowl (Psa 105:40): The people asked, and he brought quails; and, when they were not thus feasted, yet they were abundantly satisfied with the bread of heaven. Those are curious and covetous indeed who will not be so satisfied. Man did eat angels' food, and that constantly and on free-cost. And, as every bit they ate had miracle in it, so had every drop they drank: He opened the rock, and the waters gushed out, Psa 105:41. Common providence fetches waters from heaven, and bread out of the earth; but for Israel the divine power brings bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and courses of nature. The water did not only gush out once, but it ran like a river, plentifully and constantly, and attended their camp in all their removes; hence they are said to have the rock follow them (1Co 10:4), and, which increased the miracle, this river of God (so it might be truly called) ran in dry places, and yet was not drunk in and lost, as one would have expected it to be, by the sands of the desert of Arabia. To this that promise alludes, I will give rivers in the desert, to give drink to my chosen, Isa 43:19, Isa 43:20.

5. Their entrance, at length, into Canaan (Psa 105:44): He gave them the lands of the heathen, put them in possession of that which they had long been put in hopes of; and what the Canaanites had taken pains for God's Israel had the enjoyment of: They inherited the labour of the people; and the wealth of the sinner is laid up for the just. The Egyptians had long inherited their labours, and now they inherited the labours of the Canaanites. Thus sometimes one enemy of the church is made to pay another's scores.

6. The reasons why God did all this for them. (1.) Because he would himself perform the promises of the word, Psa 105:42. They were unworthy and unthankful, yet he did those great things in their favour because he remembered the word of his holiness (that is, his covenant) with Abraham his servant, and he would not suffer one iota or tittle of that to fall to the ground. See Deu 7:8. (2.) Because he would have them to perform the precepts of the word, to bind them to which was the greatest kindness he could put upon them. He put them in possession of Canaan, not that they might live in plenty and pleasure, in ease and honour, and might make a figure among the nations, but that they might observe his statutes and keep his laws, - that, being formed into a people, they might be under God's immediate government, and revealed religion might be the basis of their national constitution, - that, having a good land given them, they might out of the profits of it bring sacrifices to God's altar, - and that, God having thus done them good, they might the more cheerfully receive his law, concluding that also designed for their good, and might be sensible of their obligations in gratitude to live in obedience to him. We are therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the psalm concludes may be taken both as a thankful acknowledgment of God's favours and as a cheerful concurrence with this great intention of them. Has God done so much for us, and yet does he expect so little from us? Praise you the Lord.

Keil-Delitzsch: Psa 105:25-38

Narration of the exodus out of Egypt after the plagues that went forth over that land. Psa 105:25 tells how the Egyptians became their "oppressors."It was indirectly God's work, inasmuch as He gave increasing might to His people, which excited their jealousy. The craft reached its highest pitch in the weakening of the Israelites that was aimed at by killing all the male children that were born. דּברי signifies facts, instances, as in Psa 65:4; Psa 145:5. Here, too, as in Ps 78, the miraculous judgments of the ten plagues to not stand in exactly historical order. The poet begins with the ninth, which was the most distinct self-representation of divine wrath, viz., the darkness (Exo 10:21-29): shā'lach chō'shech . The former word ( שׁלח ) has an orthophonic Gaja by the final syllable, which warns the reader audibly to utter the guttural of the toneless final syllable, which might here be easily slurred over. The Hiph . החשׁיך has its causative signification here, as also in Jer 13:16; the contracted mode of writing with i instead of ı̂ may be occasioned by the Waw convers. Psa 105:28 cannot be referred to the Egyptians; for the expression would be a mistaken one for the final compliance, which was wrung from them, and the interrogative way of taking it: nonne rebellarunt , is forced: the cancelling of the לא , however (lxx and Syriac), makes the thought halting. Hitzig proposes ולא שׁמרו : they observed not His words; but this, too, sounds flat and awkward when said of the Egyptians. The subject will therefore be the same as the subject of שׂמוּ ; and of Moses and Aaron, in contrast to the behaviour at Mê -Merı̂bah (Num 20:24; Num 27:14; cf. 1Ki 13:21, 1Ki 13:26), it is said that this time they rebelled not against the words ( Kerî , without any ground: the word) of God, but executed the terrible commands accurately and willingly. From the ninth plague the poet in Psa 105:29 passes over to the first (Exo 7:14-25), viz., the red blood is appended to the black darkness. The second plague follows, viz., the frogs (Exo 8:1-15); Psa 105:20 looks as though it were stunted, but neither has the lxx read any ויבאו ( ויעלו ), Ex. 7:28. In Psa 105:31 he next briefly touches upon the fourth plague, viz., the gad-fly, ערב , lxx κυνόμυια (Exo 8:20-32, vid., on Psa 78:45), and the third (Exo 8:16-19), viz., the gnats, which are passed over in Ps 78. From the third plague the poet in Psa 105:32, Psa 105:33 takes a leap over to the seventh, viz., the hail (Ex 9:13-35). In Psa 105:32 he has Exo 9:24 before his mind, according to which masses of fire descended with the hail; and in Psa 105:33 (as in Psa 78:47) he fills in the details of Exo 9:25. The seventh plague is followed by the eighth in Psa 105:34, Psa 105:35, viz., the locust (Ex 10:1-20), to which ילק (the grasshopper) is the parallel word here, just as חסיל (the cricket) is in Psa 78:46. The expression of innumerableness is the same as in Psa 104:25. The fifth plague, viz., the pestilence, murrain (Exo 9:1-7), and the sixth, viz., שׁחין , boils (Exo 9:8-12), are left unmentioned; and the tenth plague closes, viz., the smiting of the first-born (Exo 11:1.), which Psa 105:36 expresses in the Asaphic language of Psa 78:51. Without any mention of the institution of the Passover, the tenth plague is followed by the departure with the vessels of silver and gold asked for from the Egyptians (Exo 12:35; Exo 11:2; Exo 3:22). The Egyptians were glad to get rid of the people whose detention threatened them with total destruction (Exo 12:33). The poet here draws from Isa 5:27; Isa 14:31; Isa 63:13, and Exo 15:16. The suffix of שׁבטיו refers to the chief subject of the assertion, viz., to God, according to Psa 122:4, although manifestly enough the reference to Israel is also possible (Num 24:2).

Keil-Delitzsch: Psa 105:39-45

Now follows the miraculous guidance through the desert to the taking possession of Canaan. The fact that the cloud ( ענן , root ען , to meet, to present itself to view, whence the Arabic ‛ănăn , the visible outward side of the vault of heaven) by day, and becoming like fire by night, was their guide (Exo 13:21), is left out of consideration in Psa 105:39 . With למסך we are not to associate the idea of a covering against foes, Exo 14:19., but of a covering from the smiting sun, for פּרשׁ (Exo 40:19), as in Isa 4:5., points to the idea of a canopy. In connection with the sending of the quails the tempting character of the desire is only momentarily dwelt upon, the greater emphasis is laid on the omnipotence of the divine goodness which responded to it . שׁאלוּ is to be read instead of שׁאל , the w before w having been overlooked; and the Kerî writes and points שׂליו (like סתיו , עניו ) in order to secure the correct pronunciation, after the analogy of the plural termination יו -. The bread of heaven (Psa 78:24.) is the manna. In Psa 105:41 the giving of water out of the rock at Rephidim and at Kadesh are brought together; the expression corresponds better to the former instance (Exo 17:6, cf. Num 20:11). הלכוּ refers to the waters, and נהר for כּנּהרות , Psa 78:16, is, as in Psa 22:14, an equation instead of a comparison. In this miraculous escort the patriarchal promise moves on towards its fulfilment; the holy word of promise, and the stedfast, proved faith of Abraham - these were the two motives. The second את is, like the first, a sign of the object, not a preposition (lxx, Targum), in connection with which Psa 105:42 would be a continuation of Psa 105:42 , dragging on without any parallelism. Joy and exulting are mentioned as the mood of the redeemed ones with reference to the festive joy displayed at the Red Sea and at Sinai. By Psa 105:43 one is reminded of the same descriptions of the antitype in Isaiah, Isa 35:10; Isa 51:11; Isa 55:12, just as Psa 105:41 recalls Isa 48:21. "The lands of the heathen"are the territories of the tribes of Canaan. עמל is equivalent to יגיע in Isa 45:14 : the cultivated ground, the habitable cities, and the accumulated treasures. Israel entered upon the inheritance of these peoples in every direction. As an independent people upon ground that is theirs by inheritance, keeping the revealed law of their God, was Israel to exhibit the pattern of a holy nation moulded after the divine will; and, as the beginning of the Psalm shows, to unite the peoples to themselves and their God, the God of redemption, by the proclamation of the redemption which has fallen to their own lot.

Constable: Psa 90:1--106:48

IV. Book 4: chs. 90--106

Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote two of them (Pss. 101 and 103). The remaining 14 are anonymous.

Constable: Psa 105:1-45

Psalm 105

This psalm praises God for His faithful dealings with Israel. it reviews Israel's history from Abraham to the wilderness wanderings.

Constable: Psa 105:7-41

2. The record of God's faithfulness to Israel 105:7-41

105:7-11 God remembered His people (v. 7, cf. v. 42) so His people should remember Him (v. 5). God had been faithful to the Abrahamic Covenant (Gen. 12:1-3, 7; 15:18-21; 22:15-18; 28:13-15). He made this covenant with Abraham's descendents as well as with him personally. A "thousand generations" means innumerable generations (cf. Exod. 20:5-6). Note that the psalmist called this covenant an "everlasting covenant" (v. 10). That is, it would abide in effect as long at the earth abides. Of the three promises in the covenant the writer mentioned only the land promise here.

105:12-41 Verses 12-15 describe God's care of Abraham, Isaac, and Jacob (cf. Gen. 12-36). Verses 16-23 summarize God's preservation of the chosen family through Joseph's protection (Gen. 37-50). Verse 24 refers to God's increase of the Israelites during their Egyptian sojourn (Exod. 1). Verses 25-36 review how the Lord prepared His people to depart from Egypt with emphasis on the plagues He sent (Exod. 2-12). Verses 37-38 describe the Exodus itself (Exod. 13). Verses 39-41 recount His faithful care of them in the wilderness (Exod. 14--Deut. 34).

Constable: Psa 105:42-45

3. Praise for God's faithfulness 105:42-45

Again the psalmist reminded the reader of God's remembering His unique promise to Abraham (cf. v. 8). The Lord brought Abraham's descendents into the Promised Land and dispossessed the Canaanite tribes. He even gave them food that the Canaanites had planted and cultivated. He did all this so the Israelites would obey His will for them and experience all the good things He had in store for them. The psalm closes with a final call to praise the Lord ("hallelujah").

A key word in this psalm is "remember" (vv. 5, 8, 42). By remembering how faithful God had been in remembering His promise to their patriarch, the Israelites would remember to praise Him. God's people profit from reviewing history because it reminds us of God's faithfulness. This reminder encourages us to trust His promises to us. We see that He has been consistently faithful to His word throughout history.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 105 (Chapter Introduction)

Overview

Psa 105:1, An exhortation to praise God, and to seek out his works; Psa 105:7, The story of God’s providence over Abraham; Psa 105:16, over Joseph; Psa 105:23, over Jacob in Egypt; Psa 105:26, over Moses delivering the Israelites; Psa 105:37, over the Israelites brought out of Egypt, fed in the wilderness, and planted in Canaan.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 105 (Chapter Introduction)

THE ARGUMENT

The penman of this Psalm was David, as is manifest from 1Ch 16:8 , &c. It is a thanksgiving to God for his mercies to his people of Israel.

An exhortation to praise God, and to remember his works and wonders, Psa 105:1-6 . The story of God’ s promises to and providences over Abraham, Psa 105:7-15 , Joseph, Psa 105:16-22 , and Jacob in Egypt, Psa 105:23-25 ; over Moses delivering the Israelites, Psa 105:26-36 ; and over them whom he fed in the wilderness, and planted in Canaan, Psa 105:37-45 .

Call upon his name or, proclaim his name , i.e. the fame and glory of his works, as it follows.

Among his people each of you amongst his and your people, or even among the heathens, as you have opportunity.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 105 (Chapter Introduction)

(Psa 105:1-7) A solemn call to praise and serve the Lord.

(v. 8-23) His gracious dealings with Israel.

(v. 24-45) Their deliverance from Egypt, and their settlement in Canaan.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 105 (Chapter Introduction)

Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts - so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, 1Ch 16:7, etc. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (Psa 105:1-7) and the history itself in several articles. I. God's covenant with the patriarchs (Psa 105:8-11). II. His care of them while they were strangers (Psa 105:12-15). III. His raising up Joseph to be the shepherd and stone of Israel (Psa 105:16-22). IV. The increase of Israel in Egypt and their deliverance out of Egypt (v. 23-38). V. The care he took of them in the wilderness and their settlement in Canaan (Psa 105:39-45). In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 105 (Chapter Introduction)

INTRODUCTION TO PSALM 105

This psalm was penned by David, and sung at the time when the ark was brought from the house of Obededom to the place which David had prepared for it; at least the first fifteen verses of it, the other part being probably added afterwards by the same inspired penman, as appears from 1Ch 16:1. The subject matter of the psalm is the special and distinguishing goodness of God to the children of Israel, and to his church and people, of which they were typical: the history of God's regard to and care of their principal ancestors, Abraham, Jacob, Joseph, &c. and of the whole body of the people, in bringing them out of Egypt, leading them through the wilderness, and settling them in the land of Canaan, is here recited, as an argument for praise and thankfulness.