Text -- Psalms 105:6-45 (NET)

105:6 O children of Abraham, God’s servant, you descendants of Jacob, God’s chosen ones! 105:7 He is the Lord our God; he carries out judgment throughout the earth. 105:8 He always remembers his covenantal decree, the promise he made to a thousand generations– 105:9 the promise he made to Abraham, the promise he made by oath to Isaac! 105:10 He gave it to Jacob as a decree, to Israel as a lasting promise, 105:11 saying, “To you I will give the land of Canaan as the portion of your inheritance.” 105:12 When they were few in number, just a very few, and resident aliens within it, 105:13 they wandered from nation to nation, and from one kingdom to another. 105:14 He let no one oppress them; he disciplined kings for their sake, 105:15 saying, “Don’t touch my chosen ones! Don’t harm my prophets!” 105:16 He called down a famine upon the earth; he cut off all the food supply. 105:17 He sent a man ahead of them– Joseph was sold as a servant. 105:18 The shackles hurt his feet; his neck was placed in an iron collar, 105:19 until the time when his prediction came true. The Lord’s word proved him right. 105:20 The king authorized his release; the ruler of nations set him free. 105:21 He put him in charge of his palace, and made him manager of all his property, 105:22 giving him authority to imprison his officials and to teach his advisers. 105:23 Israel moved to Egypt; Jacob lived for a time in the land of Ham. 105:24 The Lord made his people very fruitful, and made them more numerous than their enemies. 105:25 He caused them to hate his people, and to mistreat his servants. 105:26 He sent his servant Moses, and Aaron, whom he had chosen. 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 105:6

The only branch of Abraham's seed to whom the following blessings belong.

Wesley: Psa 105:7

God executes his judgments upon all nations and people.

Wesley: Psa 105:8

So as to perform it.

Wesley: Psa 105:8

The promise.

Wesley: Psa 105:8

Established.

Wesley: Psa 105:8

To all generations.

Wesley: Psa 105:9

Wherewith he ratified the covenant with Isaac, Gen 26:3.

Wesley: Psa 105:10

That it might be as firm and irrevocable as a law.

Wesley: Psa 105:11

The portion assigned to you by lot.

Wesley: Psa 105:13

Both in Canaan, where there were seven nations, and in Egypt.

Wesley: Psa 105:15

My prophets, Abraham, Isaac, and Jacob; who are called God's anointed, because they were consecrated to be his peculiar people, and to be kings and princes in their families. And they are called prophets, because God familiarly conversed with them and revealed his will to them, and by them to others.

Wesley: Psa 105:16

Bread, which is the staff or support of our lives.

Wesley: Psa 105:19

That word or revelation which came first to Pharaoh in a dream, and then to Joseph concerning the interpretation of it.

Wesley: Psa 105:19

From those calamities which were cast upon him, and so prepared the way for his release.

Wesley: Psa 105:23

Ham was the father of Mizraim, or the Egyptians, Gen 10:6.

Wesley: Psa 105:25

That is, suffered them, to be turned.

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 105:5-6

His judicial decisions for the good and against the wicked.

JFB: Psa 105:6

Rather qualifies "children" than "Jacob," as a plural.

JFB: Psa 105:7

Rather, "He, Jehovah, is our God." His title, "JEHOVAH," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.

JFB: Psa 105:8-11

The covenant was often ratified.

JFB: Psa 105:8-11

Answering to "covenant" [Psa 105:9] in the parallel clause, namely, the word of promise, which, according to Psa 105:10, He set forth for an inviolable law.

JFB: Psa 105:8-11

Or, "ordained" (Psa 68:28).

JFB: Psa 105:8-11

Perpetually. A verbal allusion to Deu 7:9 (compare Exo 20:6).

JFB: Psa 105:9

Or, "Word" (Psa 105:8).

JFB: Psa 105:10-11

Alluding to God's promise to Jacob (Gen 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan [Psa 105:11]. Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.

JFB: Psa 105:12-15

Alluding to Jacob's words (Gen 34:30), "I being few in number."

JFB: Psa 105:12-15

Literally, "as a few," that is, like fewness itself (compare Isa 1:9).

JFB: Psa 105:12-15

Sojourners in the land of their future inheritance, as in a strange country (Heb 11:9).

JFB: Psa 105:13

And so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected them.

JFB: Psa 105:14

Pharaoh of Egypt and Abimelech of Gerar (Gen 12:17; Gen 20:3).

JFB: Psa 105:15

Referring to Gen 26:11, where Abimelech says of Isaac, "He that toucheth this man or his wife shall surely be put to death."

JFB: Psa 105:15

As specially consecrated to Me (Psa 2:2). The patriarch was the prophet, priest, and king of his family.

JFB: Psa 105:15

In a similar sense, compare Gen 20:7. The "anointed" are those vessels of God, consecrated to His service, "in whom (as Pharaoh said of Joseph, Gen 41:38) the Spirit of God is" [HENGSTENBERG].

JFB: Psa 105:16

God ordered the famine. God

JFB: Psa 105:16

As if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mat 8:8-9).

JFB: Psa 105:16

Namely, Canaan (Gen 41:54).

JFB: Psa 105:16

What supports life (Lev 26:26; Psa 104:15; Isa 3:1).

JFB: Psa 105:17-21

Joseph was sent of God (Gen 45:5).

JFB: Psa 105:18

(Gen 40:3).

JFB: Psa 105:18

Literally, "his soul" (see on Psa 16:10), or, "he came into iron," or, he was bound to his grief (compare Psa 3:2; Psa 11:1). The "soul" is put for the whole person, because the soul of the captive suffers still more than the body. Joseph is referred to as being an appropriate type of those "bound in affliction and iron" (Psa 107:10).

JFB: Psa 105:19

His prophecy (Gen 41:11-20) to the officers came to pass, or was fulfilled (Jdg 13:12, Jdg 13:17; 1Sa 9:6, explain the form of speech).

JFB: Psa 105:19

Or, "saying," or "decree of the Lord."

JFB: Psa 105:19

Or, "proved him," by the afflictions it appointed him to endure before his elevation (compare Gen 41:40-43).

JFB: Psa 105:22

Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Gen 41:40, Gen 41:44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Psa 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Psa 149:8).

JFB: Psa 105:22

The ground of his exaltation by Pharaoh was his wisdom (Gen 41:39); namely, in state policy, and ordering well a kingdom.

JFB: Psa 105:23-25

That is, Jacob himself is meant, as Psa 105:24 speaks of "his people." Still, he came with his whole house (Gen 46:6-7).

JFB: Psa 105:23-25

(Gen 47:4).

JFB: Psa 105:23-25

Or, Egypt (Psa 78:51).

JFB: Psa 105:25

God controls men's free acts (compare 1Sa 10:9). "When Saul had turned his back to go from (God's prophet) Samuel, God turned (Margin) him another heart" (see Exo 1:8, &c.). Whatever evil the wicked man plots against God's people, God holds bound even his heart, so as not to lay a single plan except what God permits. Thus Isaiah (Isa 43:17) says it was God who brought forth the army of Pharaoh to pursue Israel to their own destruction (Exo 4:21; Exo 7:3).

JFB: Psa 105:26

Both what they were by divine choice (Psa 78:70).

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 105:6

O ye seed of Abraham - Ye Jews especially, who have been the peculiar objects of the Divine favor.

Clarke: Psa 105:7

He is the Lord our God - He is Jehovah, the self-existent and eternal God. He is our God, he is our portion; has taken us for his people, and makes us happy in his love

The following abstract of the history of the Israelites presents but few difficulties. See the notes on Psalm 78 (note).

Clarke: Psa 105:12

But a few men - When all appearances were against them, and nothing but the arm of God could have brought them through their difficulties, and given them a settlement in the promised land.

Clarke: Psa 105:13

When they went from one nation to another - From several circumstances in the history of the travels of the ancient Hebrews, we find that the wilderness through which they then passed was well peopled.

Clarke: Psa 105:15

Touch not mine anointed - It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed.

Clarke: Psa 105:19

Until the time that his word came - This appears to refer to the completion of Joseph’ s interpretation of the dreams of the chief butler and baker

Clarke: Psa 105:19

The Word of the Lord tried him - This seems to refer to the interpretation of Pharaoh’ s dreams, called אמרת יהוה imrath Yehovah , "the oracle of the Lord,"because sent by him to Pharaoh. See Gen 41:26, and Kennicott in loco.

Clarke: Psa 105:25

He turned their heart - " Their heart was turned."So the Syriac and Arabic. After befriending the Hebrews on Joseph’ s account, to whom they were so deeply indebted, finding them to multiply greatly in the land, and at last to become more powerful than the Egyptians themselves, they turned their attention to the adoption of measures, in order to prevent the Hebrews from possessing themselves of the government of the whole land; they curtailed them of their privileges, and endeavored to depress them by all possible means, and by a variety of legal enactments. This appears to be the sole meaning of the phrase, "He turned their heart;"or, "their heart was turned."

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 105:6

6.Ye seed of Abraham his servant The Psalmist addresses himself by name to his own countrymen, whom, as has been stated, God had bound to himself by a special adoption. It was a bond of union still more sacred, that by the mere good pleasure of God they were preferred to all other nations. By calling them the seed of Abraham, and the sons of Jacob, he reminds them that they had not attained so great dignity by their own power, but because they were descended from the holy fathers. He, however, affirms at the same time, that the holiness of their fathers flowed exclusively from God’s election, and not from their own nature. He expressly states both these truths, first, that before they were born children of Abraham, they were already heirs of the covenant, because they derived their origin from the holy fathers; and, secondly, that the fathers themselves had not acquired this prerogative by their own merit or worth, but had been freely chosen; for this is the reason why Jacob is called God’s chosen Although Abraham is also here called God’s servant, (Gen 26:24) because he purely and sincerely worshipped him, yet in the second clause it is testified that the commencement of this distinction was not to be traced to men, but to God alone, who conferred upon the Israelites the honor of choosing them to be his peculiar possession.

From this covenant the Psalmist infers that although the government of God extends through the whole world, and although he executes his judgment in all places, he was nevertheless especially the God of that one people, (verse 7) according to the statement in the song of Moses,

“When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel: For the Lord’s portion is his people; Jacob is the lot of his inheritance.” Deu 32:8

The prophet again intended to show that the reason why the children of Israel excelled others was not because they were better than others, but because such was the good pleasure of God. If the divine judgments are extended through all the regions of the globe, the condition of all nations is in this respect equal. Whence it follows that the difference referred to proceeded from the love of God, — that the source of the superiority of the Israelites to other nations was his free favor. Although, then, He is the rightful proprietor of the whole earth, it is declared that he chose one people over whom he might reign. This is a doctrine which applies to us also at the present day. If we duly ponder our calling, we will undoubtedly find that God has not been induced from anything out of himself to prefer us to others, but that he was pleased to do so purely from his own free grace.

Calvin: Psa 105:8

8.He hath remembered his covenant for ever The Psalmist now celebrates the effect and actual fulfillment of the covenant, and proves from the deliverance wrought for the Israelites what he had stated before, namely, That God, while he reigned alike over all nations, extended his peculiar favor to the offspring of Abraham alone. How comes it to pass that God, in delivering his people, displayed the might of his arm by so many miracles, if it was not that he might faithfully perform the promise which he had made to his servants in time past? It is evident, then, that the ancient covenant was the cause of the deliverance granted to the chosen tribes; for in order that God might faithfully keep his promises, it behooved him first to be merciful. As a long series of years had elapsed between the promise and the performance, the prophet uses the word remember, intimating that the Divine promises do not become obsolete by length of time, but that even when the world imagines that they are extinguished and wholly forgotten, God retains as distinct a remembrance of them as ever, that he may accomplish them in due season. This is more strongly confirmed in the next clause, where the correspondence between the form or tenor of the covenant and the accomplishment is celebrated. It is not for a day, he would say, or for a few days, that God has made a covenant with Abraham, nor has he limited the continuance of his covenant to the life of man, but he has promised to be the God of his seed even to a thousand generations. Although, therefore, the fulfillment was for a long time suspended, God nevertheless showed by the effect that his promise did not fail by length of time.

Calvin: Psa 105:9

As Abraham was the first who was called when he was mingled with idolaters, the prophet begins with him. He, however, afterwards declares that the covenant was also confirmed in the hand of his son and his son’s son. God then deposited his covenant with Abraham, and by solemn oath engaged to be the God of his seed. But to give greater assurance of the truth of his promise, he was graciously pleased to renew it to Isaac and Jacob. The effect of such an extension of it is, that his faithfulness takes deeper hold on the hearts of men; and, besides, his grace, when it is thus testified on frequent recurring occasions, becomes better known and more illustrious among men. Accordingly, it is here declared by gradation how steadfast and immovable this covenant is; for what is affirmed concerning each of the patriarchs belongs equally to them all. It is said that God swore to Isaac. But had he not sworn to Abraham before? Undoubtedly he had. It is also said that it was established to Jacob for a law, and for an everlasting covenant Does this mean that the covenant was previously only temporal and transitory, and that then it had changed its nature? Such an idea is altogether at variance with the meaning of the sacred writer. By these different forms of expression he asserts that the covenant was fully and perfectly confirmed, so that, if perhaps the calling was obscure in one man, it might be more evident, by God’s having transmitted the testimony of it to posterity; for by this means the truth of it was the better manifested. Here again we must remember that God with great kindness considers our weakness when, both by his oath, and by frequently repeating his word, he ratifies what he has once promised to us. Our ingratitude then appears the fouler in disbelieving him when he not only speaks but also swears.

Calvin: Psa 105:11

11.Saying, I will give thee the land of Canaan As this was only a small portion of the blessings offered to the fathers, the prophet seems at first view too much to limit the covenant of God, which extended even to the hope of an eternal inheritance. But he considered it enough to show, by the figure synecdoche, that a part of what God had promised to the fathers had received its complete accomplishment. His drift is to intimate that they did not possess the land of Canaan by any other right than because it was the legitimate inheritance of Abraham according to the covenant which God had made with him. If man exhibit the promised earnest of a contract, he does not violate the contract. When, therefore, the prophet proves by a visible symbol that God did not make a covenant with his servants in vain, and that he did not disappoint their hope, he does not take away or abolish the other blessings included in it. Nay, rather, when the Israelites heard that they possessed the land of Canaan by right of inheritance, because they were the chosen people of God, it became them to look beyond this, and to take comprehensive view of all the privileges by which He had vouchsafed to distinguish them. Hence it is to be noted, that when He in part fulfills his promises towards us, we are base and ungrateful if this experience does not conduce to the confirmation of our faith. Whenever he shows himself to be a father towards us, he undoubtedly really seals on our hearts the power and efficacy of his word. But if the land of Canaan ought to have led the children of Israel in their contemplations to heaven, since they knew that they had been brought into it on account of the covenant which God had made with them, the consideration that He has given to us his Christ, “in whom all the promises are yea and amen,” (2Co 1:20) ought to have much greater weight with us. When it is said, I will give thee the measuring line of Your inheritance, the change of the number points out that God made a covenant with all the people in general, though he spake the words only to a few individuals; even as we have seen a little before that it was a decree or an everlasting law. The holy patriarchs were the first and principal persons into whose hands the promise was committed; but they did not embrace the grace which was offered to them as what belonged only to themselves, but as what their posterity in common with them were to became sharers of.

Calvin: Psa 105:12

12.When they were but very few in number The prophet here recounts the benefits which God had conferred upon the holy fathers from the commencement, to manifest that even long before the deliverance from Egypt, the covenant was not ineffectual. The great object aimed at in this recital, is to show that ever since God took Abraham under his protection, he cherished him in a wonderful manner, and also that his fatherly love and care were displayed in maintaining and defending the other two patriarchs. When it is said, that they were but very few in number, the power of God by this circumstance is not only magnified, but the cause why he was so beneficent towards them is also pointed out. We must then, in the first place, attend to this, that the prophet, lest the Jews should arrogate anything to themselves, expressly declares, that their fathers had experienced the divine favor, even when they were feeble and despised, wandering from place to place, in every respect poor and miserable according to the flesh. Thus also Moses reproaches them,

“The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people; but because the Lord loved you.” Deu 7:7,

In short, in the choosing of this people, no regard was had either to number, or to any excellence whatever. There was only the house of Abraham, and yet it was barren. Isaac was compelled to banish to a distance from him one of his two sons, and he saw the other cut off from his family. The house of Jacob was indeed more fruitful, but it was nevertheless of a low condition. Besides, they were not only ignoble and despised when sojourning in a strange land, but famine, and the want of other things also, compelled them frequently to go from one place to another. All these things being taken into view, the consideration of human worth falls to the ground, and it is clearly seen, that all the blessings which God had bestowed upon them flowed from no other fountain than his own free love. And the cause of this love is not to be sought for out of himself. If the Holy Spirit is so careful in magnifying the grace of God in these earthly blessings, how much more must he observe this rule, when the subject of which he speaks is the heavenly inheritance! When it is said, that they walked about from nation to nation, this intimates the more plainly how wonderfully the divine protection was displayed in preserving them. Had they found any quiet nest in which to repose, such comfort would have been a notable sign of the divine goodness; but when they were as exiles in divers countries, and were driven from one place to another with bitter scorn, as chaff is driven about by the wind, the guardianship which God exercised over them shone forth much more conspicuously. Since their life everywhere hung only by a thread, and the changing of their place of sojourn exposed them from time to time to fresh injuries, it is evident that it was the divine power alone which preserved them in safety.

Calvin: Psa 105:14

14.He did not suffer men to hurt them Abraham and his children had not merely two or three enemies: they were harassed by whole nations. As then many rose up one after another in troops against them, the Psalmist says indefinitely, that men were withheld from hurting them; for אדם , adam, is the word here used, which is the one most generally employed to signify man He next amplifies the love of God towards his servants, in setting himself in opposition to kings for their sake. When God did not spare even the kings of Egypt and Gerar, it is evident how precious the welfare of Abraham and his offspring was in his sight. We have said a little before that the holy fathers were of no estimation in the eyes of the world. God therefore displayed his goodness so much the more signally in preferring them to kings. Now we here see, that the Jews were humbled in the person of their fathers, that they might not imagine that they found favor in the sight of God by any merit of their own.

Calvin: Psa 105:15

15.Saying, Touch not my anointed ones The Psalmist proceeds farther, affirming, that when God made war against kings for the sake of his servants, they were defended by him, not only as he is accustomed to succor the miserable and the unjustly oppressed, but because he had taken them under his special guardianship. God protects his people, not only upon a general ground, but because he has declared on account of his free adoption, that he will maintain them. This is the reason why these holy patriarchs are here honored with two designations, his prophets and his anointed ones In speaking of other men, God would have said, Touch not these men who have done wrong to nobody, hurt not these poor wretched creatures who have deserved no such treatment at your hands. But in the person of Abraham and his children, he shows that there was another reason for his defending them. He calls them anointed ones, because he had set them apart to be his peculiar people. In the same sense, he designates them prophets, (a title with which Abraham is also honored, Gen 20:7) not only because God had manifested himself more intimately to them, but also because they faithfully spread around them divine truth, that the memory of it might survive them, and flourish after their death. Anointing, it is true, was not as yet in use, as it was afterwards under the law; but the prophet teaches, that what God at a subsequent period exhibited in the ceremonies of the law was really and in very deed in Abraham, even as God engraves the mark of sanctification on all his chosen ones. If God’s inward anointing was of such powerful efficacy, even at the time when he had not yet appointed, or delivered the figures of the law, with how much greater care will he defend his servants now, after having exhibited to us the plenitude of anointing in his only begotten Son!

Calvin: Psa 105:16

16.And he called a famine upon the land Here the inspired writer recounts a most illustrious proof of divine providence towards the chosen people, at the time when the covenant might seem to be void and disannulled. The inheritance of the land of Canaan (as has been stated above) was added, as an earnest or pledge for confirmation. The descent of Jacob into Egypt, which deprived his house of the sight of the land, could not make the covenant to perish. In this the constancy of God shone forth the brighter; yea, by this trial he manifested more plainly how provident a father he was in preserving the seed of Abraham. But it is better to consider each particular in the verse. In the first place, it is taught, that the famine which drove Jacob into Egypt did not happen by chance. Although only one particular famine is here treated of, it is to be held as a general principle, that there is no other cause of any scarcity of sustenance except this, that God, in withdrawing his hand, takes away the means of support. The curse of God is expressed more emphatically, when it is said, that the famine was called; as if it were ready at his command, as a minister of his wrath. By this we are instructed, that famine, pestilence, and other scourges of God, do not visit men by chance, but are directed by his hand whither it pleases him, and are obedient to his will. ²¹¹ The manner in which the famine was called is next stated, namely, when he brake the staff of bread The metaphor of staff is very appropriate; for God has put into bread the power and property of strengthening man, by a secret virtue which fits it to sustain us. So long as it pleases him to nourish us by such means, a staff as it were lies hidden within it. This staff is broken in two ways; either, first, when he takes away the supply of grain necessary for our nourishment, the sense in which it seems to be used in Ezekiel

“Moreover, he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment;” Eze 4:16

or, secondly, when he breathes in anger upon the bread itself, so that those who would satisfy themselves by devouring it, instead of having their hunger thereby removed, remain famished still. And certainly to the barrenness of the earth this second is commonly added, namely, that he takes away the sustaining power which is in bread; for, as it is declared in Deu 8:3, bread does not give life of itself, but borrows its secret virtue from the mouth of God.

Calvin: Psa 105:17

17.He sent a man before them This whole passage graphically teaches us, that whatever befell that people was by the hand and counsel of God. The simple recital would have been to say, that the famine came upon the land, after Joseph had been sold by his brethren, and carried into Egypt. But the prophet speaks emphatically, declaring that Joseph by the divine counsel had been sent before into Egypt, to support his father’s house, that afterwards the famine was called, and that then, by God’s providence, a remedy was presented beyond all hope. This, indeed, is generally true in human affairs; but there is here commemorated a special care which God took in governing and nourishing his Church. Moreover, the prophet mentions that as second in place which was first in the order of time. Accordingly, in regard to the word send, the pluperfect tense would better express the sense, he had sent; implying that before God afflicted the land of Canaan with famine, he had prepared a remedy for his servant Jacob, and for his household, in having sent Joseph before as a steward to provide them with food. Here two contraries as it were are stated, to render the divine superintendence in the whole the more conspicuous. How was Joseph sent of God? It was in this way:- When he was doomed to death, it happened that his brethren preferred selling him to leaving him in his grave. This selling, if considered merely by itself, like a cloud interposed, obscured and concealed the divine providence. When counsel was taken to put Joseph to death, who would have expected that he was to be the sustainer of his father’s house? Afterwards a kind of death was devised for him less cruel; but then he was cast into a well or pit, and in that situation how could he succor others? The last hope was, that at length being sold, he came forth from the pit. But again, he was well nigh rotting all his life long in prison.

Who could think that processes so intricate and circuitous were controlled by divine providence? The prophet therefore meets this difficulty by saying, that in respect of men, he was indeed sold; but that he had nevertheless been previously sent by the divine purpose. The passage is worthy of notice, admirably vindicating, as it does, the providence of God against the perverse stupidity of our corrupt nature. Resting on the second causes which meet the eye, or ascribing to the direction of man whatever is done in this world, or thinking that all things happen by chance, very few trace them to the appointment of God. And yet the selling of Joseph is not here interposed as a veil to hide divine providence; but is rather set forth as a signal instance of it to teach us that whatever men may undertake, the issues are in the hand of God; or rather, that by a secret influence, he bends the hearts of men in whatever direction he pleases, that by their instrumentality, whether they will or no, he may bring to pass what he has determined should be done. Agreeably to this Joseph said to his brethren, “Now, therefore, be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life,” (Gen 45:5) Farther, God so governs human affairs by his secret controlling influence, and overrules men’s wicked devices to a right end, as that his judgments are notwithstanding uncontaminated by the depravity of men. The brethren of Joseph wickedly conspire his death; they also wrongfully sell him: the fault is in themselves. Contemplate now how God directs and controls all. By the hand of these brethren he provides for the good both of themselves and of their father Jacob, yea for that of the whole Church. This holy purpose contracts no defilement or spot from the malice of those who aimed at an entirely opposite end; even as Joseph testified afterwards,

“But as for you, ye thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save much people alive,” (Gen 1:20)

Calvin: Psa 105:18

18.They afflicted his feet in the fetters It is not without cause that the Psalmist prosecutes the winding course of Jacob’s early history, which might so confuse the minds of men as to prevent them from directing their attention to the counsel of God. What seemed less likely than to believe that God, by so directly opposite and circuitous a path, meant to accomplish what he had purposed? But his providence, by surmounting so many obstacles, is brought out more conspicuously, than if he had despatched the whole matter by a short and easy road. Had Joseph, as soon as he arrived in Egypt, been presented to the king, and made its governor, the way to what followed would have been easy. But when he was carried away to prison, and lay there separated from the society of men, living as one half-dead; and when his becoming known to the king was a long time subsequent to this, and beyond all expectation, such a sudden change renders the miracle much more evident. This circuitous course then, which the prophet recounts, serves not a little to illustrate the subject in hand. Joseph was many times dead before he was sold. Hence it follows, that God as often showed his care of his Church by delivering him who might be termed her father. When after, having been brought into Egypt, Joseph was conveyed from hand to hand till he descended into another grave, is it not the more clearly manifest from this that God, while he seems to be asleep in heaven, is all the while keeping the strictest watch over his servants, and that he is carrying forward his purpose more effectually by these various windings, than if he had gone straight forward, yea, than if he had run with rapid pace? For this reason the prophet affirms that his feet were afflicted in the fetters; a fact which, although not stated in the narrative of Moses, he speaks of as well known. And no doubt, many things were delivered by tradition to the Jews of which no mention is made in the Scriptures. ²¹² It is also probable enough, that, instead of being put at first under mild restraint, as was afterwards the case, he was rigorously confined. Whether we read, his soul entered into the iron, or the iron entered into his soul, ²¹³ the meaning, which, in either case, is exactly the same, amounts to this, that the holy man was so galled with fetters, that it seemed as if his life had been given over to the sword. Whence it follows, that the safety of his life was as hopeless as the restoration of life to a dead body.

Calvin: Psa 105:19

19.Until the time that his word came Here the prophet teaches, that although, according to the judgment of the flesh, God seems to be too tardy in his steps, yet he holds supreme rule over all things, that he may at length accomplish in due time what he has determined. As to the term word, it is here doubtless to be taken, not for doctrine or instruction, but for a heavenly decree. The relative his admits of being understood as well of God himself as of Joseph; but its application to the latter appears to me to be preferable, implying that Joseph remained in prison until the issue of his affliction was manifested, which was hidden in the divine purpose. It is always to be kept in mind, that the prophet calls back the minds of men from that impious imagination, which would represent fortune as exercising a blind and capricious control over human affairs. Since nothing could be more involved in uncertainty than the welfare of the Church, whilst Joseph was accounted as a condemned person, the prophet here elevates our minds, and bids us look at the hidden word, that is, the decree, the proper opportunity and time for the manifestation of which had not yet arrived. After the same manner I explain what follows, the word of God tried him To expound it of Joseph’s prophesying, ²¹⁴ as many do, seems too refined. Until the happy issue appeared, which God kept long hidden and in suspense, Joseph’s patience was severely tried. What worldly men, who acknowledge not God to be the Governor of human affairs, call fate, the prophet distinguishes by a more appropriate name, terming it word, and the word of each man. Nor do I see any impropriety in using the French word destinée. When the Stoics dispute, or rather babble, about destiny, they not only involve themselves and the thing also of which they treat in intricate mazes, but, at the same time, involve in perplexity an indubitable truth; for in imagining a concatenation of causes, they divest God of the government of the world. It is an impious invention so to link together causes, interwoven with each other, as that God himself should be tied to them. Our faith then ought to mount up to his secret counsel, by which, uncontrolled, he directs all things to their end. This passage also teaches us that God will continue the afflictions of the godly only until they are thereby thoroughly proved.

Calvin: Psa 105:20

20.The king sent and loosed him The Psalmist celebrates in high terms the deliverance of Joseph; for God’s singular power was conspicuously displayed in a matter so incredible. What is of more rare occurrence than for a most powerful monarch to bring a stranger out of prison to constitute him ruler over his whole kingdom, and to raise him to a rank of honor, second only to himself? The phrase in verse 22, to bind his princes, is commonly explained as implying that Joseph was invested with the chief sovereignty in the administration of the government, so that he could cast into prison, at his pleasure, even the nobles of the realm. Others, conceiving this interpretation to be somewhat harsh, derive the verb לאסור , lesor, which Moses employs, not from אסר , asar, which signifies to bind, but from יסר , yasar, which signifies to instruct, by changing the letter י , yod, into א , aleph. ²¹⁸ But I am surprised that neither of them have perceived the metaphor contained in this word, which is, that Joseph held the lords of Egypt bound to him at his pleasure, or subject to his power. What is here spoken of is not fetters, but the bond or obligation of obedience, both the princes and all others being dependent on his will. The expression, which is added a little after, to teach his elders wisdom, evinces that Joseph did not bear sway like a tyrant, difficult and rare a thing as it is for men, when invested with sovereign power, not to give loose reins to their own humor: but that he was a rule and a pattern, even to the chief of them, in the high degree of discretion which he exemplified in the administering the affairs of state.

Calvin: Psa 105:23

23.And Israel came into Egypt The prophet does not rehearse the whole history, nor was this necessary. He only presents to our view how divine providence was concerned in it, which very few consider in reading the narrative of Moses. He accordingly declares, that after Joseph had been sent before into Egypt, to be the means of supporting his father and the whole family, Jacob then came into Egypt, that is, he did so when all things were admirably arranged, that he might find abundance of bread among a people, the proudest of the whole world, ²¹⁹ when all others were perishing for want of food. From this it appears, that what is accounted to be slowness in God, tends to no other end than to accomplish his work on the best possible occasion.

Calvin: Psa 105:24

24.And he greatly increased his people The singular favor of God towards his Church is now commended by the additional circumstance, that within a short space of time, the chosen people increased beyond the common proportion. In this matter the wonderful blessing of God was strikingly displayed. So much the more offensive then is the barking of some dogs, who insolently scoff at the account given by Moses of the multiplying of the people, because it goes far beyond what takes place in the ordinary course of things. Had the people increased only at the common rate, these persons would have immediately objected, that therein no work of God was to be seen. Thus the object which they pursue by their cavillings is nothing else than to make it to be believed, that the blessing of God had no connection with the case. But we, who are persuaded that it is unwarrantable for us to measure God’s power according to our own understandings, or according to what happens by the common law of nature, reverently admire this extraordinary work of his hand. The subsequent clause is a little obscure, especially if we read, The people were strengthened; ²²⁰ for the prophet does not seem to refer to that period when the Israelites lived at ease and in prosperity, but to the time when they were contemptuously and barbarously dealt with as slaves. We may, however, understand the language as spoken by anticipation, — as pointing to what was to happen. In the following verse, it is affirmed, that the Egyptians having changed their mind, began to treat the people with cruelty. Although then the Egyptians did not as yet openly exercise their cruelty against the people, when they were increasing both in number and strength, yet the prophet calls them persecutors. It is certain, that the Israelites, even when they were oppressed as slaves, were a terror to their enemies; and Moses plainly affirms, (Exo 1:12) that when they were under tyranny and wrongful oppression, it was still abundantly manifest, that the blessing of God rested upon them.

Calvin: Psa 105:25

25.He turned their heart, so that they hated his people The Egyptians, though at first kind and courteous hosts to the Israelites, became afterwards cruel enemies; and this also the prophet ascribes to the counsel of God. They were undoubtedly driven to this by a perverse and malignant spirit, by pride and covetousness; but still such a thing did not happen without the providence of God, who in an incomprehensible manner so accomplishes his work in the reprobate, as that he brings forth light even out of darkness. The form of expression seems to some a little too harsh, and therefore they translate the verb passively, their ( i.e., the Egyptians’) hearts were turned. But this is poor, and does not suit the context; for we see that it is the express object of the inspired writer to put the whole government of the Church under God, so that nothing may happen but according to his will. If the delicate ears of some are offended at such doctrine, let it be observed, that the Holy Spirit unequivocally affirms in other places as well as here, that the minds of men are driven hither and thither by a secret impulse, (Pro 21:1) so that they can neither will nor do any thing except as God pleases. What madness is it to embrace nothing but what commends itself to human reason? What authority will God’s word have, if it is not admitted any farther than we are inclined to receive it? Those then who reject this doctrine, because it is not very grateful to the human understanding, are inflated with a perverse arrogance. Others malignantly misrepresent it, not through ignorance or by mistake, but only that they may excite commotion in the Church, or to bring us into odium among the ignorant. Some over-timid persons could wish, for the sake of peace, that this doctrine were buried. They are surely ill qualified for composing differences. This was the very cause why in former times the doctors of the Church, in their writings, swerved from the pure and genuine truths of the gospel, and turned aside to a heathen philosophy. Whence originated the doctrine of free-will, whence that of the righteousness of works, but because these good fathers were afraid of giving occasion to evil-tongued or malignant men if they freely professed what is contained in the sacred Scriptures? And had not God, as it were by a strong hand, prevented Augustine, he would, in this respect, have been exactly like the rest. But God, so to speak, polishing him with a hammer, corrected that foolish wisdom, which rears its crest against the Holy Spirit. The Holy Spirit, we see, affirms that the Egyptians were so wicked, that God turned their hearts to hate his people. The middle-scheme men seek to evade and qualify this statement, by saying, that his turning their hearts, denotes his permitting this; ²²¹ or, that when the Egyptians set their hearts upon hating the Israelites, he made use of their malice, as what, so to speak, came accidentally in his way; as if the Holy Spirit, from being defective in the power of language, spoke one thing, when he meant another. If the doctrine of this text, at first sight, seem strange to us, let us remember that God’s judgments, in other places, are justly called “unsearchable,” (Rom 11:33) and “a great deep,” (Psa 36:6) Did not our capacity fail in reaching the height of them, they would not have that intricacy and mystery by which they are characterized. It is, however, to be observed, that the root of the malice was in the Egyptians themselves, so that the fault cannot be transferred to God. I say, they were spontaneously and innately wicked, and not forced by the instigation of another. In regard to God, it ought to suffice us to know, that such was his will, although the reason may be unknown to us. But the reason is also apparent, which vindicates his righteousness from every objection. If we learn and keep in mind only this small word of advice, That the revealed will of God ought to be reverently acquiesced in, we will receive, without disputation, those mysteries which offend either the proud, or such as would be over-careful to remove the difficulties, in which, according to their view, such mysteries seem to be involved. ²²² The prophet next expresses the manner in which the Egyptians wrought mischief against the people of God: they did not assault them openly, that they might put them to death, but they endeavored, in the way of craft and policy, to oppress them by little and little. His expression is borrowed from Moses himself. And it is purposely used, that we may not think that the hearts of the ungodly are permitted without restraint to work our destruction. It is a consideration which ought surely to satisfy our minds, that whatever the devil and wicked men may plot against us, God nevertheless represses their attempts. But it is a double confirmation of our faith, when we hear that not only their hands are bound, but also their hearts and thoughts, so that they can purpose nothing except what God pleases.

Calvin: Psa 105:26

26.He sent Moses his servant Here the prophet briefly adverts to such things regarding the deliverance of the people as were worthy of particular notice. Had the Egyptians of their own accord suffered the people to depart, neither the service of Moses nor miracles would have been required. God then appointed that their deliverance should take place in such a way, as would render the denial of his being its author impossible. Moses is called the servant of the Lord, to teach us that he was not self-elected to his office, and that he attempted nothing by his own authority, but, being the minister of God, executed the office with which he had been intrusted. The same thing is expressed still more plainly with respect to Aaron, when he is said to have been chosen What is attributed to each of these eminent men in particular, applies equally to both, and therefore the sentence ought to be explained thus: God sent Moses and Aaron, his servants, not because of their own intrinsic fitness, or because they spontaneously offered to him their service, but because he chose them. This passage teaches us, that those who are engaged in active and useful service for the Church, are not prepared exclusively by their own exertions, or framed to it by their own talents, but are stirred up thereto by God. Moses was a man of heroic virtue: but, considered merely in himself, he was nothing. Accordingly, the prophet would have all that is accounted worthy of remembrance in Moses, as well as in Aaron, to be ascribed to God alone. Thus it appears that whatever men do for the welfare of the Church, they owe the power of doing it to God, who, of his free goodness, has been pleased thus to honor them.

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 105:8

It is evident from this verse that "a thousand generations" does not mean precisely "thirty thousand years," but rather is just a metaphor synonymous with "forever." This fact is further emphasized in Psa 105:10 where the covenant is called "an everlasting covenant." Compare Deu 7:9 and 1Ch 16:15 (the psalm delivered by David in 1 Chronicles 16:8-36 included in 1Ch 16:8-22 is in practically the same words as Psa 105:1-15)."

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 105:6

ye seed : Exo 3:6; Isa 41:8, Isa 41:14, Isa 44:1, Isa 44:2; Rom. 9:4-29

his chosen : Deu 7:6-8; Joh 15:16; 1Pe 2:9

TSK: Psa 105:7

the Lord : Psa 95:7, Psa 100:3; Gen 17:7; Exo 20:2; Deu 26:17, Deu 26:18, Deu 29:10-15; Jos 24:15-24

judgments : Psa 48:10, Psa 48:11; Isa 26:9; Rev 15:4

TSK: Psa 105:8

He hath remembered : Psa 105:42, Psa 111:5, Psa 111:9; 1Ch 16:15; Neh 1:5; Dan 9:4; Luk 1:72-74

a thousand : Deu 7:9

TSK: Psa 105:9

Gen 17:2, Gen 22:16, Gen 22:17, Gen 26:3, Gen 28:13, Gen 35:11; Neh 9:8; Act 7:8; Heb 6:17

TSK: Psa 105:10

an everlasting : Gen 17:7, Gen 17:8; 2Sa 23:5; Heb 13:20

TSK: Psa 105:11

Unto thee : Gen 12:7, Gen 13:15, Gen 15:18, Gen 26:3, Gen 26:4, Gen 28:13

lot : Heb. cord, Psa 78:55

TSK: Psa 105:12

a few : Gen 34:30; Deu 7:7, Deu 26:5; Isa 51:2; Eze 33:24-33

and strangers : Gen 17:8, Gen 23:4; Act 7:5; Heb 11:9, Heb 11:12

TSK: Psa 105:14

Gen 12:14-17, Gen 20:1-7, 26:14-33, Gen 31:24-29, Gen 35:5; Exo 7:16, Exo 7:17

TSK: Psa 105:15

Touch : Gen 26:11; Zec 2:8

mine : 1Ki 19:16; 1Jo 2:27

and do : Gen 20:7, Gen 27:39, Gen 27:40, Gen 48:19, Gen 48:20, 49:8-33

TSK: Psa 105:16

Moreover : Gen 41:25-32, Gen 41:54, Gen 42:5, Gen 42:6; 2Ki 8:1; Amo 3:6, Amo 7:1-4; Hag 1:10, Hag 1:11, Hag 2:17; Mat 8:8, Mat 8:9; Rev 6:8

brake : Psa 104:15; Gen 47:13, Gen 47:19; Lev 26:26; Isa 3:1; Eze 4:16; Act 7:11

TSK: Psa 105:17

He sent : Gen 45:5, Gen 45:7, Gen 45:8, Gen 50:20

Joseph : Gen 37:27, Gen 37:28, Gen 37:36, Gen 39:1, Gen 45:4; Act 7:9

TSK: Psa 105:18

Whose : Gen 39:20, Gen 40:15; Act 16:24

he was laid in iron : Heb. his soul came into iron, Psa 107:10

TSK: Psa 105:19

his word : Psa 44:4; Gen 41:11-16, Gen 41:25; Pro 21:1; Dan 2:30; Act 7:10

TSK: Psa 105:20

Gen 41:14

TSK: Psa 105:21

made : Gen 41:40-44, Gen 41:55, Gen 45:8, Gen 45:26

substance : Heb. possession

TSK: Psa 105:22

teach : Gen 41:33, Gen 41:38; Isa 19:11

TSK: Psa 105:23

Israel : Gen 45:9-11, Gen 46:2-7; Jos 24:4; Act 7:11-15

Jacob : Gen 47:6-9, Gen 47:28

the land : Psa 105:27, Psa 78:51, Psa 106:22; Gen 10:6

TSK: Psa 105:24

And he : Gen 13:16, Gen 46:3; Exo 1:7; Deu 26:5; Act 7:17; Heb 11:12

made : Exo 1:8, Exo 1:9, Exo 12:37

TSK: Psa 105:25

He turned : Gen 15:13; Exo 9:16, Exo 10:1; Deu 2:30; Rom 9:17-19

to hate : Exo 1:11-14, Exo 1:16, Exo 2:23; Act 7:19

TSK: Psa 105:26

sent : Psa 77:20; Exo 3:10, Exo 4:12-14, Exo 6:11, Exo 6:26, Exo 6:27; Jos 24:5; Mic 6:4; Act 7:34, Act 7:35

Aaron : Exo 7:1, Exo 7:12, Exo 28:1, Exo 28:2, Exo 28:12, Exo 28:29-38, 29:5-46; Lev. 8:7-36; Num 16:5-11, Num 16:40, Num 16:47, Num 16:48, Num 17:5; 1Sa 12:6

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 105:6

O ye seed of Abraham his servant, ye children of Jacob his chosen - All you who are descendants of Abraham and Jacob; the former being particularly mentioned here because he was the great ancestor of the Hebrew people; the latter, because the events referred to were closely connected with the history of Jacob - with his going down into Egypt, and with the division of the tribes named after his sons. The word rendered "his chosen"would seem in our version to refer to Jacob. In the original, however, it is in the plural number, and must agree with the word rendered "children,""Ye chosen sons of Jacob"(compare Psa 105:43). So it has been translated in 1Ch 16:13, "Ye children of Jacob, his chosen ones."

Barnes: Psa 105:7

He is the Lord our God - His name is Yahweh - the true God; and this God is ours. See the notes at Psa 95:7.

His judgments are in all the earth - More properly "in all the land;"that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation’ s God.

Barnes: Psa 105:8

He hath remembered his covenant forever - That is, God has had it constantly in remembrance, or always. Compare the notes at Luk 1:72. Though the covenant was made long since; though many generations of people have passed by; though great changes have occurred; though many calamities have come upon the nations, yet his ancient covenant and promise have never been forgotten. All his promises have been fulfilled; all ever will be. The "covenant"here referred to is that which was made with Abraham, and through him with the Hebrew people.

The word which he commanded - The thing which he commanded; that is, all which he ordained and appointed.

To a thousand generations - Very many generations; or, any number of generations: that is, always. Compare Exo 20:6. The experience of the people through all the generations of their history has shown that in what he has promised and directed he is unchanging.

Barnes: Psa 105:9

Which covenant he made with Abraham - Which he "ratified"with Abraham. Literally, "which he cut with Abraham."Gen 17:2-14. Compare the notes at Psa 50:5.

And his oath unto Isaac - Confirming the promise made to Abraham. See Gen 26:2-5.

Barnes: Psa 105:10

And confirmed the same unto Jacob - literally, "caused it to stand;"that is, he made it fast or secure. He renewed it, commanding the same things; making the same promises; and pledging himself for its fulfillment in the same manner. Gen 28:10-15.

For a law - For an established or settled ordinance, for a rule by which future things were to be regulated: that is, they would occur according to that promise, and be conformed to it. It was, as it were, a rule which God prescribed for himself in regard to his own future conduct.

And to Israel ... - Another name for Jacob, Gen 32:28.

Barnes: Psa 105:11

Saying, Unto thee will I give the land of Canaan - Gen 13:14-15.

The lot of your inheritance - Or, that shall be the lot of your inheritance; or, what you shall inherit. The margin is, "the cord."The Hebrew word - חבל chebel - means properly a cord, a rope; and then, a measuring-line. Hence, it means a portion "measured out"and assigned to anyone as land, Jos 17:14; Jos 19:9. Compare Psa 16:6. The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.

Barnes: Psa 105:12

When they were but a few men in number - literally, "In their being people of number, very little."That is, They could then be easily numbered, and they were so few that they could not take possession of it themselves. This is in contrast with the promise then made to them that they should be in number as the stars, and as the sand on the sea shore.

And strangers in it - Foreigners. They were mere sojourners. They did not become incorporated with the people of the land. They did not acquire property there. They were regarded and treated as belonging to a foreign people. See the notes at Heb 11:9.

Barnes: Psa 105:13

When they went from one nation to another ... - Wandered about, as if they had no home and no fixed habitation. See Gen 12:6, Gen 12:9-10; Gen 13:1; Gen 20:1; Gen 26:1, Gen 26:17, Gen 26:22-23.

Barnes: Psa 105:14

He suffered no man to do them wrong - He protected them as they wandered from place to place, and as they were exposed to dangers. See the history of Abraham, Isaac, and Jacob, in their wanderings, as it is recorded in the book of Genesis.

Yea, he reproved kings for their sakes - That he might protect them; that he might keep them from danger and from sin. See the case of Pharaoh in the time of Abraham, Gen 12:17-20, and the case of Abimelech, Gen 20:3, Gen 20:6.

Barnes: Psa 105:15

Saying, Touch not mine anointed - That is, This was the language of his "providence."It was as though God had said this. It is not meant that this was said in so many words, but this is the "poetic"form of representing the dealings of Providence. Compare Gen 26:11. The word "anointed"here means that God had, as it were, set them apart to his service, or that they were to him as kings, and priests, and prophets, sacred people, belonging to God. The "language"is not found in the Old Testament as applied to the patriarchs, but the "idea"is fairly implied there, that they belonged to God as sacred and holy men.

And do my prophets no harm - As if God had thus spoken to them, and called them prophets. That is, they belonged to God as a sacred order: they were separate from other men, and God regarded them as his own.

Barnes: Psa 105:16

Moreover, he called for a famine upon the land - It was not by chance; not by the mere operation of physical laws, but it was because God "ordered"it. The famine here referred to, as the connection shows, was that which occurred in the time of Jacob, and which was the occasion of the migration into Egypt. There was also a famine in the time of Abraham Gen 12:10; but the design of the psalmist here is to refer to that period of the Jewish history which pertained to their residence in Egypt, and to the dealings of God with the nation when there, as furnishing an occasion for gratitude. Gen. 41; 42.

He brake the whole staff of bread - That which supports life, as a staff does a feeble man. See the notes at Isa 3:1.

Barnes: Psa 105:17

He sent a man before them - That is, He so ordered it by his providence that a man - Joseph - was sent before the family of Jacob into Egypt, that he might make arrangements for their reception and preservation. The whole matter was as God had sent him, or had commanded him to go. And yet it was brought about as the result of a series of acts of the most wicked character; by the envy and the hatred of his brethren; by their guilt and hardness of heart in proposing at first to put him to death, and then in their arrangements for selling him to hopeless slavery; by their plan so to dispose of him that their father might never hear of him again, and that they might be troubled with him no more. God did not cause these acts. He did not command them; he did not approve of them. And yet, since they did occur, and since Joseph’ s brethren were so wicked, God made use of these things to accomplish his own benevolent purposes, and to carry out his great designs. So he makes use of the passions of wicked people at all times to execute his plans (compare the notes at Isa 10:5-7; see also Psa 76:10; and Gen 50:20); and so he will do to the end of time. People are free in their wickedness; but God is equally free in frustrating their schemes, and overruling their designs for the accomplishment of his own purposes.

Who was sold for a servant - For a slave; Gen 37:28, Gen 37:36; Gen 39:1.

Barnes: Psa 105:18

Whose feet they hurt with fetters - In Gen 40:3; it is said of Joseph that he was "bound"in prison. It is not improbable that his "feet"were bound, as this is the usual way of confining prisoners.

He was laid in iron - In the prison. The margin is, "his soul came into iron."The version in the Prayer-Book of the Episcopal Church is, the iron entered into his soul. This is a more striking and beautiful rendering, though it may be doubted whether the Hebrew will permit it. DeWette renders it, "In iron lay his body."

Barnes: Psa 105:19

Until the time that his word came - The word, or the communication from God.

The word of the Lord tried him - That is, tested his skill in interpreting dreams, and his power to disclose the future. Gen. 41. This furnished a "trial"of his ability, and showed that he was truly the favorite of God, and was endowed with wisdom from on high. The word rendered "tried"is that which is commonly applied to metals in testing their genuineness and purity. Compare the notes at Psa 12:6.

Barnes: Psa 105:20

The king sent and loosed him - Released him from prison. Gen 41:14. The object was that he might interpret the dreams of Pharaoh.

The ruler of the people, and let him go free - Hebrew, "peoples,"in the plural - referring either to the fact that there were "many"people in the land, or that Pharaoh ruled over tributary nations as well as over the Egyptians.

Barnes: Psa 105:21

He made him lord of his house - Gen 41:40. This implied that the administration of the affairs of the nation was virtually committed to him.

And ruler of all his substance - Margin, as in Hebrew, "possession."Of all he had. He placed all at his disposal in the affairs of his kingdom.

Barnes: Psa 105:22

To bind his princes at pleasure - Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, "to bind his princes ‘ by his soul;’ "that is, at his will; or, as he chose.

And teach his senators wisdom - This is now an unhappy translation. The word "senator"in fact originally had reference to "age"(see Webster’ s Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government - usually a higher body in a government - as the Senate of the United States. As these were usually "aged men,"the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt - for despotism does not admit of such an arrangement. The Hebrew word here means "aged men,"and is employed with reference to those who were connected with the administration, or whom the monarch would consult - his counselors. The meaning of the phrase "to teach them wisdom"is, that he would instruct them "what to do;"literally, he would "make them wise,"that is, in reference to the administration. He had the right of commanding them, and directing them in the administration. At the same time, it is doubtless true that Joseph was endowed with practical wisdom in the affairs of government far beyond them, and that in instructing them what to do, he actually imparted "wisdom"to them.

Barnes: Psa 105:23

Israel also came into Egypt - Another name for Jacob; see Psa 105:10.

And Jacob sojourned in the land of Ham - Not as a permanent abode, but as a temporary arrangement, until the time should come for the people to be removed to the land of promise. See Gen 46:6. The more literal rendering would be, "Jacob was a stranger - a foreigner - in the land of Ham."On the meaning of the word "Ham,"see the notes at Psa 78:51.

Barnes: Psa 105:24

And he increased his people greatly ... - God caused them to multiply. Exo 1:7, Exo 1:9.

Barnes: Psa 105:25

He turned their heart to hate his people - God turned their heart. That is, He so ordered things that they became the enemies of his people, and made it necessary that they should be removed into another land. It is not said that God did this by his direct "power;"or that he "compelled"them to hate his people; or that he in any way interfered with their "will;"or that he regarded this "as a good"in itself; or that he "approved"of it: but this is said in accordance with the usual representations in the Bible, where God is spoken of as having all things under his control, and where it is constantly affirmed that nothing takes place without his own proper agency and government in the matter. Nothing - not even the human will - free as it is - is independent of God; and not even the worst passions of men are "outside of his plan,"or independent in such a sense that he does not afford the opportunity for their development and display. Compare the notes at Isa 6:10; Isa 10:5-7, Isa 10:15.

To deal subtilly - In a fraudulent, or deceitful manner. See Exo 1:10.

Barnes: Psa 105:26

He sent Moses his servant - He sent Moses to be his servant in delivering his people; that is, to accomplish the work which he had designed should be done.

And Aaron whom he had chosen - whom he had selected to perform an important work in delivering his people from bondage.

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 105:6

Children of Jacob to whom he restrains the former more general expression, because these were the only branch of Abraham’ s seed to whom the following covenant and blessings belong.

Poole: Psa 105:7

Either,

1. The fame of his judgments upon the Egyptians is spread over the face of the earth. Or,

2. God executes his judgments upon all nations and people; which may be here noted as a foil to magnify God’ s grace to them who were the monuments of his mercy, when all the world besides them fell under his just severity.

Poole: Psa 105:8

He hath remembered practically, so as to perform it; as that word is frequently used in Scripture.

The word the word of promise, or the covenant, as is explained both in the foregoing and following words. And so the word is taken Jud 13:12 Luk 1:38 .

Commanded i.e. established, or ordained, or appointed, as this word is oft taken, as Psa 68:28 71:3 133:3 Isa 13:3 23:11 . To a thousand generations; to all generations; a certain number being put for an uncertain. He seems to allude to that passage, Exo 20:6 .

Poole: Psa 105:9

Wherewith he ratified the covenant with Isaac, Gen 26:3 .

Poole: Psa 105:10

For a law either that it might be as firm and irrevocable, as a law; or that it might have the use and force of a law towards God, because God did hereby put himself under an obligation of making it good in regard of his own truth and righteousness.

Poole: Psa 105:11

The portion assigned to you by lot and the designation of Divine Providence. See Poole "Deu 32:9" ; See Poole "Psa 16:6" .

Poole: Psa 105:12

A few men in number Heb. men of number , i.e. few, who could easily be numbered,

very few as the next words explain it.

Poole: Psa 105:13

Both in Canaan, where there were seven nations, Deu 7:1 , and in Egypt, &c.

Poole: Psa 105:14

Both verbally, and really, by his judgments. See Gen 12:17 20:3 .

Poole: Psa 105:15

Touch not hurt not, as this word is used of these very persons, Gen 26:11,29 , and elsewhere.

Mine anointed my prophets, as the next words explain it, to wit, Abraham, and Isaac, and Jacob, as is evident; who are called God’ s anointed , because they were eminently blessed of God, and consecrated to be his peculiar people, and to be kings and priests in their families, and replenished with the gifts and graces of the Holy Ghost, in respect whereof many persons are said to be anointed in Scripture who never had any material oil applied to them, as Psa 45:7 Isa 61:1 2Co 1:21 . And they are called

prophets because God did familiarly converse with them, and revealed his mind and will to them, and by them to others; and because they were instructors or teachers of others in the true religion. See Gen 18:19 20:7 .

Poole: Psa 105:16

He called for i.e. he effectually procured, as this word is used, 2Ki 8:1 Isa 47:1,5 56:7 Rom 4:17 .

The whole staff of bread i.e. bread, which is the staff or support of our animal lives. See Lev 26:26 Psa 104:15 Eze 4:16 .

Poole: Psa 105:17

He sent by the direction of his secret providence.

Poole: Psa 105:18

Heb. his soul came into iron ; which seems to be added emphatically to aggravate his imprisonment, and to show how grievous it was to his very soul, which must needs sympathize with his body, and moreover was greatly vexed to consider both the great injury which was done to him, and yet the foul and public scandal which lay upon him.

Poole: Psa 105:19

The time till which time his eminent prudence, and innocency, and piety gave him no relief.

His word either,

1. Joseph’ s word, or his prophecy concerning the chief butler and baker; which is said to come when it was fulfilled, as that word is used, Jud 13:12,17 Eze 24:24 , and elsewhere. But the event confutes this; for Joseph was not delivered at that time, but two years after it, Gen 41:1 . Or rather,

2.

The word of the Lord as it follows; the pronoun relative being here put before the substantive, to which it belongs, as it is also Exo 2:6 Job 33:20 Pro 5:22 14:13 . He seems to speak of that word or revelation which came first to Pharaoh in a dream, Gen 41:1,2 , &c.; and then to Joseph concerning the interpretation of it. Psa 105:15,16 . For the word of the Lord is said to come , not only when it comes to pass, but also and most commonly when it is first revealed, as Jer 7:1 11:1 18:1 ; and God is said to come when he doth reveal it, as Gen 20:3 31:24 .

Tried him either,

1. Tried his sincerity and constancy. But that was not done by God’ s word, but by his rod. Or rather,

2. Discovered him, to wit, unto Pharaoh and his courtiers, how innocent, and holy, and knowing a person he was; or purged him from those calumnies which were cast upon him, and so prepared the way for his release, which here follows, Psa 105:20 . This verse may well be rendered thus,

Until the time that his word came , even the word of the Lord , which tried him ; such ellipses being most usual in the Hebrew text.

Poole: Psa 105:21

Heb. of all his possession , i.e. of his whole kingdom.

Poole: Psa 105:22

To bind his princes by his commands, and if they were refractory, to punish them.

Teach his senators his wisest counsellors, whom he commanded to receive instructions from Joseph upon all occasions.

Poole: Psa 105:23

Israel Jacob in his person, and with his children. Of Ham , i.e. Egypt, so called here, also Psa 78:5 106:22 ; from that cursed Ham, Gen 9:22 , who was the father of Mizraim, or the Egyptians, Gen 10:6 . And the psalmist seems to call it by this name, to intimate that they were the people of God’ s curse, and thereby to caution the Israelites against returning to that land, which they were particularly forbidden to do, Deu 17:16 .

Poole: Psa 105:24

Not really, but according to their enemies’ apprehensions and expressions, Exo 1:9 . Or, more numerous , as this word is elsewhere used. So this latter branch answers to the former. And this was true; for though they were not simply more in number than the Egyptians, yet they multiplied much faster.

Poole: Psa 105:25

He turned their heart to hate his people not by putting this wicked hatred into them, which is not consistent either with the holiness of God’ s nature, or with the truth of his word, and which was altogether unnecessary, because they had that and all other wickedness in them by nature; but partly, by withdrawing the common gifts and operations of his Spirit, and all other restraints and hinderances to it, and wholly leaving them to their own mistakes, and passions, and corrupt affections, which of their own accord were ready to take that course; partly, by ordering the affairs of his people in such manner as might give them occasion of hatred; and partly, by directing and governing that hatred, which was wholly in and from themselves, so as it should fall upon the Israelites rather than upon other people.

To deal subtilly with his servants to destroy them by crafty devices; of which see Exo 1:11 , &c.

Poole: Psa 105:26

To be the companion and interpreter of Moses in this expedition, of which see Exo 3:10 4:12 , &c. This clause he adds, to show that Aaron was no less called and chosen by God to this work than Moses, which otherwise was not so evident from the history; or this clause may belong to both Moses and Aaron.

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 105:6

Sinned. Here commences the confession of sins. The just man first accuses himself, Proverbs xviii. 17. (Calmet) ---

The same prayer is repeated, Judith vii. 19., and Daniel ix. 5., as it might be applicable to the captives. (Berthier) ---

We have injured ourselves, our neighbours, and our God. (Worthington)

Haydock: Psa 105:7

Going up. Or proceeding. The banks of the sea were more elevated than the country from which the Israelites came, (Calmet) and the land of Chanaan was still higher. See Psalm cvi. 23., and Genesis xii. 9. (Haydock) ---

Sea even. Is not in the Septuagint. (Calmet)

Haydock: Psa 105:8

Known. Isaias lxiii. 12. He might justly (Worthington) have abandoned them to the Egyptians, Exodus xiv. 11.

Haydock: Psa 105:9

Rebuked. Commanding with power, Nahum i. 4. (Calmet) ---

Wilderness. Or plain country. (Haydock)

Haydock: Psa 105:10

Redeemed. What price was given? This is a figure of baptism, in which the fruits of Christ's blood are applied to our souls. All sins are there destroyed, as the Egyptians were in the Sea. (St. Augustine, Ser. xlii. de Temp.) (Worthington)

Haydock: Psa 105:11

Left. Manetho and Lorin assert, that Pharao reigned afterwards. But this is contrary to the Scripture. All who came to attack Israel perished. (Calmet) ---

They supposed that the waters were enchanted. (St. Irenזus iv. 48.)

Haydock: Psa 105:12

Words. And Moses his servant, Exodus xiv. 31., and xv. 1.

Haydock: Psa 105:13

Counsel. Three days after the passage of the sea, God laid injunctions upon the at Mara, which they would not observe, Exodus xv. 22. (Calmet) ---

They coveted unnecessary things. (Worthington)

Haydock: Psa 105:14

Desire. Or they greedily sought for flesh meat, (Haydock) at Sin, or Pharan, Exodus xvi. 13., and Numbers xi. 31. Chronological order is not observed. (Calmet)

Haydock: Psa 105:15

Fulness. Or disgust: Greek: plesmone. Septuagint probably read zore, (as Numbers xi. 20.) instead of razon. Hebrew, "leanness," (Calmet) which is a natural consequence of immoderate repletion. (Haydock)

Haydock: Psa 105:16

Holy one. By his function (Worthington) of priest. Core wished to take his place, as the rest did to supplant Moses in the civil government, Numbers xvi. (Calmet)

Haydock: Psa 105:17

Adiron. With Core, though his children were preserved. (Calmet) ---

God presently resented the injury done to his ministers. (Eusebius)

Haydock: Psa 105:18

Wicked. Two hundred and fifty accomplices, (Numbers xv. 35.; Calmet) and fourteen thousand seven hundred murmurers. (Menochius)

Haydock: Psa 105:19

Graven. Hebrew, "molten." The image must first be graven. (Berthier) (Exodus xxxii. 3.)

Haydock: Psa 105:20

Grass. This enhances their folly. God is often styled the glory of his people. (Calmet) ---

Osee (x. 5.) contemptuously calls the golden calf, the glory of Samaria. (Haydock) ---

This idolatry was truly blameable, (Romans i. 23.) and not the veneration paid by Catholics to the images of Christ, &c. (Worthington) ---

Those who pretend that the Hebrews meant to adore the true God, and not the idol Apis, are here clearly refuted; they forgot God, &c., Acts vii. 40. (Berthier)

Haydock: Psa 105:23

Breach. Like a valiant captain, (Calmet) or pastor. (Haydock) ---

God complains of those who neglected this duty, Ezechiel xiii. 5., and xxii. 30. The psalmist alluded to the conduct of Moses, after the people had adored the calf, (Exodus xxxii. 10.) or when they had joined with Core, Numbers xvi. 44. (Calmet) ---

The intercession of the saints is useful, (St. Augustine) still more after their victories. (St. Jerome ad Vig. ii.) (2 Machabees xv. 14.) (Berthier) ---

God spared the people for the sake of Moses. (Worthington)

Haydock: Psa 105:24

Word. Which Moses, Josue, &c., announced, Numbers xiii., and xii. 29. (Calmet)

Haydock: Psa 105:26

Over them. Swearing (Calmet) to destroy them, (Haydock; Ezechiel xx. 23.) and scatter them, as they now experienced, Leviticus xxvi. 31., and Deuteronomy xxviii. 36, 64.

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 105:6

O ye seed of Abraham his servant,.... These are the persons all along before addressed; the Israelites, who descended from Abraham, were his natural seed and offspring, and who had reason to give thanks unto the Lord and praise his name, since so many and such wonderful things had been done for them; though all that were his natural seed were not the children of God; and such who have the same faith he had, and tread in the steps he did, are Christ's, and partakers of his grace; these are Abraham's seed, and heirs according to the promise; and are under the greatest obligations to praise the Lord. Abraham is here called his servant, as also in Psa 105:42, being a true worshipper of God; though sometimes his friend, which is not inconsistent; though this character, according to the Septuagint, Vulgate Latin, and all the Oriental versions, belongs to his seed, they rendering it in the plural, "his servants". It follows,

ye children of Jacob his chosen; this is added to distinguish the persons intended from the other seed of Abraham in the line of Ishmael; for in Isaac his seed was called, which were the children of the promise, and that in the line of Jacob, and not in the line of Esau; from whom they were called Israel or Israelites, a people whom the Lord chose above all people on the face of the earth; for the word "chosen" may be connected with the children as well as with Jacob. The whole spiritual Israel of God, whether Jews or Gentiles, all such who are Israelites indeed, as they appear to be the chosen of God, so they are bound to praise his name.

Gill: Psa 105:7

He is the lord our God,.... Here begin the arguments to excite to praise and thankfulness; and the first is taken from what God is, and is to us; he is Jehovah, the Being of beings, a self-existent Being, the author of all beings, but receives his own from none; being undivided, independent, and self-sufficient, invariably and unchangeably the same, which is, and was, and is to come; and who has a sovereign power and authority over all creatures, whose name alone is Jehovah; nor is that name applicable or communicable to any created being; and yet this Jehovah is our God, our God in covenant, our God in Christ; our God that has blessed us with all spiritual blessings in Christ; our God that has regenerated, adopted, and justified us; that supplies all our wants, and will be our God and our portion for ever; and therefore worthy of all praise, honour, and glory.

His judgments are all the earth: not his laws and statutes, his word and ordinances, or the revelation of his mind and will as faith and worship, which are sometimes meant by his judgments; for these were not in all the earth, were only known to the people of the Jews at this time, Psa 147:19, rather his judgments on the Egyptians, or his plagues upon them for refusing to let Israel go, the fame of which was spread throughout the world: and may take in all the judgments of God in other parts of the world, as on Sodom and Gomorrah, and especially the universal deluge, which destroyed the world of the ungodly; and by such judgments the Lord is known, Psa 9:16 and for these he is to be praised; as they are expressive of his holiness and justice; as he will be for his judgments on antichrist, when they are made manifest, Rev 15:4. This may also respect in general God's government of the world, and his righteous judging in it; who is a God that judgeth in the earth, and governs it by his power and wisdom, and in righteousness; and this righteous Judge is our God.

Gill: Psa 105:8

He hath remembered his covenant for ever,.... Another argument of praise taken from the covenant of grace, in which he is our God, and of which he is ever mindful; he remembers his covenant ones, whom he perfectly knows, and never forgets them; he remembers his covenant promises to them, and allows them to put him in remembrance of them; he has respect unto his covenant, and the blessings of it, and bestows them on his people; gives them the sure mercies of David; and he remembers his love, which is the source and spring of all.

The word which he commanded to a thousand generations; that which is properly a covenant with Christ our head on our account, is a word of promise to us; a promise of grace and glory; a free promise, absolute and unconditional: and this he has "commanded", or ordered, decreed, and determined that it shall stand good, and be punctually performed, "to a thousand generations"; that is, for ever; for all his promises are yea and amen in Christ.

Gill: Psa 105:9

Which covenant he made with Abraham,.... Or made it known unto him, and showed him his particular interest in it; promised that he would be his God, that he would bless him; and that in his seed, the Messiah, that should spring from him, all nations of the earth should be blessed, Gen 12:2, compare with this Luk 1:72.

And his oath unto Isaac: he made known to Isaac the oath which he swore to Abraham, and promised to perform it, Gen 26:3, or concerning Isaac ^a; in whom his seed was to be called, and in whose line from him the Messiah was to come, the grand article of this covenant.

Gill: Psa 105:10

And confirmed the same unto Jacob for a law,.... The son of Isaac, and the grandson of Abraham, to whom it was renewed and confirmed, Gen 28:13. It is true of his posterity that go by his name, and even of all the spiritual Israel of God, to whom this covenant is confirmed and made sure: or "caused to stand" ^b, as the word is; by the faithfulness of God by his oath annexed to his word, and by the death of his Son: when this is said to be "for a law", the meaning is, not as if this covenant had the nature of a law, as the covenant of works had; indeed one of the articles of it is, that the law of God should be put into the inward part, and written on the heart; but this refers here not to men, but to God; and the sense is, that this covenant has the force of a law with respect to God, who of his condescending grace and goodness has hereby laid himself under obligation to do such and such things; which is marvellous grace indeed.

And to Israel for an everlasting covenant: for being remembered, commanded, repeated, and confirmed by the Lord, it can never be broken; and being well ordered, remains sure, and is as immovable as rocks and mountains, and more so: as it was made with Christ from everlasting, it will continue to be made good to his people to everlasting; and is a just reason for praise; it being the basis of faith and hope; the ground of joy, peace, and comfort here, and of eternal happiness hereafter.

Gill: Psa 105:11

Saying, unto thee will I give the land of Canaan,.... To each of the above persons, Abraham, Isaac, and Jacob, and to their posterity, the children of Israel. Not that the word "saying", as Gussetius ^c well observes, signifies that the words following it are expressive of the covenant, for that is expressed Psa 105:7, the main article, sum, and substance of it, being this, that the Lord was their God; but it only signifies that this earthly promise was pronounced when that everlasting covenant was given, Gen 17:7. Besides, this must be considered as typical of the heavenly inheritance; as that was a land of promise, so is this; it is the promise, the grand promise, which God has promised; as that was a land prepared and ready furnished with houses, fields, and vineyards, so is heaven a kingdom prepared by God the Father, and by the presence and mediation of his Son; as the Israelites passing through the wilderness met with many difficulties, and fought many battles, before possessed of it, so the people of God pass through the wilderness of this world, go through many tribulations, and fight the good fight of faith before they lay hold on eternal life; and as not Moses, but Joshua, led the people into the land, so not the law, but Jesus the Saviour, the great Captain of salvation, brings the many sons to glory; and as that was a land of rest after fatiguing travels, is heaven the sabbatism or rest for the people of God, a rest from all their toil and labour; and as the one was the pure gift of God, so is the other:

to thee will I give, &c. And as the land of Canaan is here called "the lot of your inheritance", it being divided and distributed by lot to the children of Israel, who find each their proper share and portion, Jos 14:1 so heaven is an inheritance, not purchased, nor acquired, but bequeathed by the will of God; comes through the death of the testator Christ, belongs only to children, and is, as inheritances are, for ever; this is also by lot, as the word is in Eph 1:11, not that it is a casual thing, for it is appointed by the Lord for his people, and they for that; it is what they are predestinated to, as in the aforementioned text; but it denotes that everyone shall have their part and portion in it.

Gill: Psa 105:12

When they were but a few men in number,.... Or "men of number" ^d, that might easily be numbered; see Gen 34:30, when this covenant, promise, and oath, were first made to Abraham, he was alone, and had no child; and when his posterity were increased in Jacob's time, and sojourned in Egypt, they were but few, though greatly enlarged when they came out of it: in comparison of other nations, they were the fewest of all people, and therefore had this grant of Canaan, not for their numbers any more than their goodness. And this circumstance is mentioned to show the unmerited goodness of God unto them; see Deu 7:6. And so the Lord's people, to whom he gives the kingdom of heaven, are a little flock; they are only a few that find the way to eternal life, Luk 12:32.

Yea, very few; or "as a little thing" ^e: so were the people of Israel a little contemptible body of men in the eyes of others, and in comparison of them. And such are the saints in this world; "the filth of it", and the "offscouring of all things";

yea, things that are not; that scarce deserve, in the opinion of men, to be reckoned entities or beings. And strangers in it; as Abraham, Isaac, and Jacob, were, Heb 11:9, and so are the people of God, who are the heirs of the heavenly Canaan. These are strangers to the men of the world, who know them not; and the men of the world to them; with whom they have no conversation and fellowship in things sinful and criminal; for which they late despised by the world: yet these are the fellow citizens of heaven, and of the household of God, which shows his discriminating grace.

Gill: Psa 105:13

When they went from one nation to another,.... From Chaldea to Mesopotamia; from thence to Canaan, and then into Egypt; and after that to Canaan again: which was the tour that Abraham took; and when in Canaan, and travelling from place to place there, might be said to go from nation to nation, since there were seven nations in that country.

From one kingdom to another people; from the kingdom of Palestine or Canaan to Egypt, which was a strange people; and of another language, as appears by the use of an interpreter between them, Gen 42:23. So Isaac, Jacob, and his posterity, journeyed from one of these kingdoms to the other. Thus the children of God are pilgrims and strangers in this world; they are unsettled in it; they are travelling through it, and a troublesome journey they have of it; they are bound to another country, to which they belong; and their hearts are there beforehand; and they look upon this world as a strange place, and at best but as an inn; where they tarry but for a time, till they get to their own country, the better and heavenly one.

Gill: Psa 105:14

He suffered no man to do them wrong,.... Though strangers and unsettled, and moving from place to place; and few in number, and weak and defenceless. Thus the herdsmen of Gerar were not suffered to do any harm to Isaac and his herdsmen; but, on the contrary, the king of the place, with some of his chief men, sought an alliance, and entered into one with Isaac. Thus Laban was not suffered to hurt Jacob, nor the Sichemites to hurt him and his sons; the terror of God falling on all the cities round about, Gen 26:20. The people of God are in this world exposed to the injuries of the men of it, being as sheep among wolves; and it is often in the power of their hands to hurt them, as it was in the power of Laban to hurt Jacob; nor do they want an inclination, there being a rooted enmity in the seed of the serpent to the seed of the woman: but God will not suffer them; though they would willingly, like Balaam, curse them, yet they cannot curse whom God has blessed; he will not suffer them to injure them.

Yea, he reproved kings for their sakes; as Pharaoh king of Egypt, and Abimelech king of Gerar; whom he reproved, both verbally and really, with words and stripes, Gen 12:17. Kings are to be reproved by men, when they do amiss, as Herod was by John Baptist; and may expect to be reproved by the King of kings, when they do wrong, especially to his people; who are themselves kings and priests unto God, and are esteemed by him above the kings of the earth, and made higher than they.

Gill: Psa 105:15

Saying, Touch not mine anointed,.... Or, "mine anointed ones"; my Christs, as Abraham, Isaac, and Jacob, were, who, though not anointed with material oil, yet were all that, that such were, who in later times were anointed with it. They were prophets, priests, and kings; and which all met in one person, particularly in Abraham, Gen 20:7, besides, they were anointed with the oil of grace, with an unction from the Holy One, with the Holy Ghost, and his gifts and graces, as all true believers are: they are the Lord's Christs, or his anointed ones; which stand before him, and have the name of Christians from hence. These the Lord will not have touched, so as to be hurt; they are sacred persons: they are near unto God, in union with him;

and he that toucheth him toucheth the apple of his eye; so dear are they to him.

And do my prophets no harm; so Abraham is expressly called a prophet, Gen 20:7, and so were Isaac and Jacob; men to whom the Lord spoke familiarly in dreams and visions, as he used to do with prophets; and who taught and made known the mind and will of God to others, as well as foretold things to come; they being the Lord's servants, his prophets, they were revealed unto them, Num 12:7. These the Lord will have no harm done to them; he guards them by his power; he holds them in his right hand; and covers them under the shadow of his wing.

Gill: Psa 105:16

Moreover, he called for a famine upon the land,.... On the land of Egypt; or rather on the land of Canaan, where Jacob and his sons sojourned; and which reached to all lands, Gen 41:56 and calling for it, it came, being a servant at the command of the Lord; see 2Ki 8:1.

He brake the whole staff of bread; so called, because it is the support of man's life, the principal of his sustenance: as a staff is a support to a feeble person, and which, when broke, ceases to be so. The staff of bread is broken, when either the virtue and efficacy of it for nourishment is taken away or denied; or when there is a scarcity of bread corn; which latter seems to be intended here; see Isa 3:1.

Gill: Psa 105:17

He sent a man before them, even Joseph,.... Who, though but a lad of seventeen years of age when he was sold into Egypt, yet was a grown man when he stood before Pharaoh, and interpreted his dreams of plenty and famine to come; and advised him to lay up store in the years of plenty, against the years of famine; by which he appeared to be a wise man, as the Targum here calls him; see Gen 37:3. Him God sent before into Egypt; before Jacob and his sons went down thither, to make provision for them, to support them in the time of famine, and preserve their lives. God is said to send him, though his brethren sold him out of envy; there being such a plain hand of Providence in this matter; and which is observed by Joseph himself over and over again, Gen 45:5, in which he was a type of Christ, in whom all provisions are made, and by whom they are communicated unto his people; who all receive out of his fulness, and grace for grace.

Who was sold for a servant: either "to a servant": as to Potiphar, as Aben Ezra, who was a servant of Pharaoh's; or rather to be a servant, as Joseph was in his house: he was sold for twenty pieces of silver, as Christ, his antitype, for thirty; the price of a servant, Gen 37:28, and who not only appeared in the form of a servant, but did the work of one: and a faithful and righteous servant he was to his Father, and on the behalf of his people.

Gill: Psa 105:18

Whose feet they hurt with fetters,.... For it seems Joseph was not only cast into prison, upon the calumny of his mistress; but had fetters put upon him, and his feet were made fast with them; and these were so close and heavy, as to pinch and gall and hurt him; which, though not mentioned in his history, was undoubtedly true; see Gen 39:20.

He was laid in iron: or "the iron" (or, as the Targum, "the iron chain") "went into his Soul" ^f; his body; it ate into him, and gave him great pain: or rather, as it is in the king's Bible, "his soul went into the iron chain"; there being, as Aben Ezra observes, an ellipsis of the particle ב, and which is supplied by Symmachus, and so in the Targum; that is, his body was enclosed in iron bands, so Buxtorf ^g. In all this he was a type of Christ, whose soul was made exceeding sorrowful unto death: he was seized by the Jews, led bound to the high priest, fastened to the cursed tree, pierced with nails, and more so with the sins of his people he bore; and was laid in the prison of the grave; from whence and from judgment he was brought, Isa 53:8.

Gill: Psa 105:19

Until the time that his word came,.... Either the word of Joseph, interpreting the dreams of the butler and baker, till that came to be fulfilled; so the Syriac version, "till his word was proved by the event": or rather till the fame and report of that came to Pharaoh's ears, Gen 41:13, or else the word of the Lord, concerning his advancement and exaltation, signified in dreams to him, Gen 37:7, as it follows:

the word of the Lord tried him: it tried his faith and patience before it was accomplished; and when it was, it purged him and purified him, as silver in a furnace, and cleared him of the imputation and calumny of his mistress; for, even in the view of Pharaoh, he appeared to be a man in whom the Spirit of God was, Gen 41:38. Some think that Christ, the essential Word, is intended, who came and visited him, tried and cleared him.

Gill: Psa 105:20

The king sent and loosed him,.... That is, Pharaoh king of Egypt sent messengers to the prison, and ordered Joseph to be loosed, as soon as ever he heard the account which the chief butler gave of him, and of his skill in interpreting dreams.

Even the ruler of the people; or "peoples": the subjects of Pharaoh's kingdom being very numerous.

And let him go free, ordered his fetters to be taken off, and him to be set at liberty, to go where he pleased; or, however, that he might come to court, whither he was brought, and which was the end of his releasement; see Gen 41:14, in this he was a type of Christ in his resurrection from the dead; who for a while was under the dominion of death, was held with the pains and cords of it, and was under the power and in the prison of the grave; but it was not possible, considering the dignity of his person, and the performance of his work as a surety, that he should be held here. Wherefore the cords and pains of death were loosed, and he was brought out of prison; God his Father, the King of kings, sent an angel from heaven, to roll away the stone of the sepulchre, and let the prisoner free; so that he was legally and judicially discharged and acquitted; as it was proper he should, having satisfied both law and justice; he was justified in the Spirit when he rose from the dead, and all his people were justified in him, for he rose again for their justification.

Gill: Psa 105:21

He made him lord of his house,.... That is, Pharaoh made Joseph lord chamberlain of his household; after he had him to court, and he had interpreted his dreams to him to his great satisfaction, and had given him such prudent advice to provide against the years of famine; see Gen 41:33. So Christ, after his resurrection, was received up into heaven, and was made and declared Lord and Christ, Lord of all, having all power in heaven and earth given to him; particularly had the care of the church committed to him, which is the house of God, of his building, and where he dwells; where his children are born, brought up, and provided for. Here Christ is as a Son over his own house, as the owner and proprietor of it; here he is King, Priest, and Prophet; and is the provider for all in it, both of food and clothing:

of him the whole family in heaven and in earth is named, Eph 3:15, though he makes use of under stewards, to give to everyone their portion of meat in due season.

And ruler of all his substance, or "possession" ^h; lord treasurer of all his revenue, Gen 41:40. Herein also he was a type of Christ, who, as God, is possessor of heaven and earth, being the Creator of them; but, as Mediator, he has all things delivered into his hands; all are at his dispose, to subserve the ends of his mediatorial office; he has all temporal things, gold and silver, riches and honour, to bestow upon men at pleasure; more especially all spiritual things are with him; the gifts of the Spirit, which he has without measure; and the fulness of all grace, which it has pleased the Father should dwell in him; the blessings of the everlasting covenant, and the promises of it; all the riches of grace, pardoning, justifying, and adopting grace, and all the riches of glory.

Gill: Psa 105:22

To bind his princes at his pleasure,.... Not to lay them in prison, and bind them with fetters, as he had been bound; but to give laws unto them as he pleased, and bind and oblige them to observe them: for, according to his word, all the people of Egypt, high and low, rich and poor, were to be ruled; and, without his leave, no man was to lift up his hand or foot in all the land, Gen 41:40. All Christ's people are princes, to whom he gives laws at his pleasure, as one having authority, though they are not grievous; and these he binds, obliges, and constrains his people by love to observe, and which they do. Jarchi's note is,

"this is an expression of love like that; and the soul of Jonathan was bound unto the soul of David: when he (Joseph) interpreted the dream, they all loved him.''

The Targum is,

"to bind his nobles as to his soul.''

And teach his senators wisdom; his elders, his privy counsellors: he made him president of his council; where he was a curb upon them, and restrained them from taking wrong or bad measures; so Schultens ⁱ, from the use of the word in the Arabic language, renders it, "to bridle", or restrain his senators; which conveys an idea agreeable to the preceding clause. Nor were these the only persons he taught; he not only instructed the nobles and courtiers in politics, but the priests and men of learning in the arts and sciences; and all, no doubt, in the mysteries of the true religion, as he had an opportunity. And this is the source of the wisdom of the Egyptians, which Moses was afterwards brought up in; and for which that people were so famous, that many of the ancient philosophers, as Pythagoras, Plato, and others, travelled thither to acquire it. This they had from Joseph, and his people that dwelt in their land. Christ's senators are his apostles and ministers, the elders that rule well, and labour in the word and doctrine: these are taught wisdom by him; the knowledge of divine and spiritual things; the words and doctrines of the wise are all from him, that one Shepherd; that they, as undershepherds and pastors, may feed others with knowledge and understanding.

Gill: Psa 105:23

Israel also came into Egypt,.... That is, Jacob, as afterwards expressed, who had the name of Israel, from his wrestling with God and prevailing. He came into Egypt, being invited by Pharaoh, and having heard of his son Joseph being alive, and of his exaltation.

And Jacob sojourned in the land of Ham: the same with Egypt; Mizraim, from whence Egypt has its name, being the son of Ham, Gen 10:6. Hence Egypt is called by Plutarch ^k Chemia; and Diodorus Siculus ^l speaks of a city in Thebais, or Upper Egypt, which was called by the inhabitants Chemmis, interpreted by them the city of Pan; and Plutarch ^m mentions a place called Chennis, inhabited by Pans and Satyrs. The same is mentioned by Herodotus ⁿ, which he calls a large city of the Thebaic nome; a city of the same name is observed by Heliodorus ^o; and both Herodotus ^p and Mela ^q speak of an island called Chemmis, which the Egyptians represent as floating. In all which there are plain traces of the name of Ham, the same with Jupiter Ammon; or Amun, as Plutarch; worshipped in Egypt; and from whom all Africa was sometimes called Ammonia ^r, the country of Ammon or Ham. And Herodotus ^s speaks of a people called Ammonii, about ten days' journey from Thebes in Upper Egypt; who, according to him ^t, had their name from Jupiter Ammon, or Ham. And Pliny ^u makes mention of the oracle of Hammon, as twelve days' journey from Memphis, and of the Hammoniac nome; and the Egyptian priests are called Ammmonean ^w. Here Jacob was a sojourner, as all the Lord's people are in this world; they are sojourners, as all their fathers were; and their time here is a time of sojourning, 1Ch 29:15. They are not natives of the place where they are; they are indeed so by their first birth, but not by their new birth; being born from above, they belong to another place, are citizens of another city; their house, estate, and inheritance, are in heaven: neither their settlement nor satisfaction are here; they do not reckon themselves at home while they are in this world; they are indeed in an enemy's country, in a cursed land; or that is nigh unto cursing, and its end to be burned. Such the land of Ham was, where Jacob sojourned.

Gill: Psa 105:24

And he increased his people greatly,.... God increased the people of Israel greatly in the land of Egypt; they went down few, and became a populous nation; only sixty six persons, besides Jacob's sons' wives; and when they came out from thence were six hundred thousand footmen; yea, they increased the more they were afflicted, Exo 1:12. So the people of God in this world sometimes increase in number, and that even amidst the persecutions of their enemies; as the Christians did in the first times of the Gospel under the Roman emperors; and they increase in grace, in every grace, and oftentimes the more they are tried and exercised by afflictions.

And made them stronger than their enemies; in their bodies, being more healthy, strong, and robust; and which was seen, observed, and owned by their enemies, Exo 1:9. So saints, being strong in the Lord, and in the power of his might, are a match for their enemies; are stronger than they, and are even more than conquerors through Christ, that has loved them.

Gill: Psa 105:25

He turned their heart to hate his people,.... Whom before they loved and esteemed: when Pharaoh and his servants heard of Joseph's father and brethren, they were greatly pleased, and invited them into Egypt; and, when come, placed them in the land of Goshen; but when a new king arose, and a new generation, which knew not Joseph, the hearts of these were turned to hate them. This is said to be of the Lord: not that he put any hatred into them, there was no need of that; there is enough of that naturally in every man's heart against good men, and all that is good: but he did not restrain that hatred, as he could have done, but suffered them to let it have vent; and moreover, he did those things which were an occasion of it, and which served to stir up their hatred; as increasing their numbers, and making them stronger and mightier than they, Exo 1:9.

To deal subtilly with his servants; by putting them to hard labour, and using them with great rigour, in order to weaken their strength; by commanding the midwives to kill every son that was born; and by publishing an edict, to cast every male child into the river and drown it, and so hinder the increase of them. Thus the people of God have their enemies that hate them; that are subtle and cunning, wise to do evil, full of all subtilty and wicked craft; Satan, at the head of them, has his artful methods, wiles, stratagems, and devices: but the Lord is wiser than all, and knows how to deliver his people out of the hands of all their enemies, as he did the children of Israel; of which there is an account in the following verses.

Gill: Psa 105:26

He sent Moses his servant,.... Into Egypt, to deliver his people Israel out of the hands of the Egyptians; in which, as in other things, he approved himself to be a faithful servant to the Lord; of this mission of his, see Exo 3:10. In this he was a type of Christ, who appeared in the form of a servant, and really was one; God's righteous servant as Mediator, though his Son as a divine Person; sent by him to redeem his people out of worse than Egyptian bondage, from sin, Satan, the law, its curse and condemnation.

And Aaron whom he had chosen; to go along with Moses, to be a mouth for him, and a prophet to him, Exo 4:16, who also was a type of Christ, being a priest and good spokesman, chosen and called of God, a holy and an anointed one. The Targum is,

"in whom he was well pleased.''

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 105:6

¹ tn Or “offspring”; Heb “seed.”

² tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.

³ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

⁴ tn Heb “sons.”

⁵ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

NET Notes: Psa 105:7

¹ tn Heb “in all the earth [are] his judgments.”

NET Notes: Psa 105:8

¹ tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.

NET Notes: Psa 105:9

¹ tn Heb “which.”

NET Notes: Psa 105:10

¹ tn Or “eternal covenant.”

NET Notes: Psa 105:13

¹ tn Heb “and from a kingdom to another nation.”

NET Notes: Psa 105:15

¹ tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.

² tn Heb “anointed.”

NET Notes: Psa 105:16

¹ tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).

NET Notes: Psa 105:17

¹ tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).

NET Notes: Psa 105:18

¹ tn Heb “they afflicted his feet with shackles.”

² tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.

NET Notes: Psa 105:19

¹ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

² tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

³ tn Heb “refined him.”

NET Notes: Psa 105:20

¹ tn Heb “[the] king sent and set him free.”

NET Notes: Psa 105:21

¹ tn Heb “he made him master of his house.”

NET Notes: Psa 105:22

¹ tn Heb “to bind his officials by his will.”

² tn Heb “and his elders he taught wisdom.”

NET Notes: Psa 105:23

¹ tn Heb “entered.”

² tn Heb “lived as a resident alien.”

NET Notes: Psa 105:24

¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

² tn Heb “him,” referring to “his people.”

³ tn Heb “his,” referring to “his people.”

NET Notes: Psa 105:25

¹ tn Heb “their heart.”

² tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him.

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 105:9

Which [covenant] he ^{( e )} made with Abraham, and his oath unto Isaac;

^{( e )} The promise God made to Abraham to be his God, and the God of his seed after him, he renewed and repeated again to his seed after him.

Geneva Bible: Psa 105:11

Saying, ^{( f )} Unto thee will I give the land of Canaan, the lot of your inheritance:

^{( f )} He shows that they would not enjoy the land of Canaan by any other means, but by reason of his covenant made with their fathers.

Geneva Bible: Psa 105:14

He suffered no man to do them wrong: yea, he reproved ^{( g )} kings for their sakes;

^{( g )} That is, the king of Egypt and the king of Gerar, (Gen 12:17, Gen 20:3)

Geneva Bible: Psa 105:15

[Saying], Touch not mine ^{( h )} anointed, and do my ^{( i )} prophets no harm.

^{( h )} Those whom I have sanctified to be my people.

^{( i )} Meaning, the old fathers, to whom God showed himself plainly, and who set forth his word.

Geneva Bible: Psa 105:16

Moreover he called for a famine upon the land: he brake the whole ^{( k )} staff of bread.

^{( k )} Either by sending scarcity or the strength and nourishment of it.

Geneva Bible: Psa 105:19

Until ^{( l )} the time that his word came: the word of the LORD tried him.

^{( l )} So long he suffered adversity as God had appointed, and till he had sufficiently tried his patience.

Geneva Bible: Psa 105:22

To bind his ^{( m )} princes at his pleasure; and teach his senators wisdom.

^{( m )} That the very princes of the countries would be at Joseph's commandment, and learn wisdom from him.

Geneva Bible: Psa 105:25

^{( n )} He turned their heart to hate his people, to deal subtilly with his servants.

^{( n )} So it is in God, either to move the hearts of the wicked to love or to hate God's children.

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.

Maclaren: Psa 105:14-15

Inviolable Messiahs And Prophets

He reproved kings for their sakes; 15. Saying, Touch not Mine anointed, and do My prophets no harm.'--Psalm 105:14-15.

THE original reference of these words is to the fathers of the Jewish people--the three wandering shepherds. Abraham, Isaac, and Jacob. The Psalmist transfers to them the great titles which properly belong to a later period of Jewish history. None of the three were ever in the literal sense of the word' anointed,' but all the three had what anointing symbolised. None of them were in the literal or narrow sense of the word prophets'--that is to say, predieters of future events--but one of them was called a prophet' even in his lifetime. And they all possessed that intimacy of communion with God which imparted the power of forth-speaking for Him. Insignificant as they were, they were bigger than the Pharaohs and Abimelechs and the other kinglets that strutted their little day beside them. Astonished as the monarch of Egypt would have been, or the king of the Philistines either, if he had been told that the wandering shepherd was of far more importance for the world than he was, it was true. He suffered no man to do them wrong: yea, He reproved kings for their sakes, saying, Touch not Mine anointed, and do My prophets no harm.'

Further, as Judaism, with its anointings and prophecies was a narrower system following upon a wider one, so a wider one has succeeded it; and we step into the position occupied by these patriarchs--on whose heads no anointing oil had been poured, and into whose lips no supernatural gifts of prediction had been infused. It is no arrogance, but the simplest recognition of the essential facts of the case, if we take these words of the Psalmist's and transfer them bodily to the whole mass of Christian people, and to each individual atom that makes up the mass. All are anointed; all are prophets; of all it is true that God suffers no man nor thing to do them wrong. And kings and dynasties and the politics of the world are all in the hands of One whose supreme purpose is that through men there may be made known to all mankind the significant tidings of His love. Therefore, His Church is founded upon a rock, and earth is the servant of the servants of God.

I. Every Christian Is A Messiah.'

You know that the word anointed' is a translation of the Hebrew word Messiah,' or of the Greek word Christ.' The meaning of the symbolic anointing' was simply consecration to office by the divine will, and endowment with the capacity for that office by the divine gift. In the ancient system it was mainly employed--though not, perhaps, exclusively--as a means of designating, and when received in humble dependence on God, of fitting, a man for the two great offices of king and priest.

Oil was an appropriate symbol. Its gentle flow, its soothing, supplying effect, and in another aspect, its value as a means of invigoration and sustenance, and in yet another, as a source of light, peculiarly adapted it to be an emblem of the bestowment on a patient and trustful and submissive heart that was saying, Lord, take me, and use me as Thou wilt,' of that divine Spirit by whose silent, sweet, soft-flowing, strong influences men were prepared for God's service.

Jesus was the Christ, the Messias, because that Divine Spirit dwelt in Him without measure. If we are Christians in the real sense of the word, then, however imperfectly, yet really, and by God's grace increasingly, there is such a union between us and our Saviour as that into us there does flow the anointing of His Spirit. There being a community of life derived from the Source of Life, it is no presumption to say that every Christian man is Christ.

The word has been used of late with unwise significations, but the truth that has been inadequately expressed by such uses is the great truth of Scripture; He that is joined to the Lord is one Spirit,' and there does flow the anointing oil from the head of the High Priest to the skirts of the garments. Every man and woman who has any hold of Jesus Christ at all, in the measure of his or her hold, is drawing from Him this unction of the Holy One.' So, brethren, rise to the solemnity, the awfulness, the joyfulness of your true position, and understand that you, too, are anointed, though not for the same purposes (and in humbler and derived fashion), for which the Spirit dwelt without measure upon the First-born among many brethren.'

Kings were anointed; and when that divine gift comes into a man's heart, it, and as I believe, only it, makes him lord of himself, of circumstances, of time, and of the world. All things are yours, and ye are Christ's.' There is one real royalty--the royalty of the man who rules because he submits. Every Christian soul may be described as Gideon's brethren were described, As thou art, so were they: each one resembled the children of a king,' for if Christ's Spirit is in the Christian's spirit, the disciple will grow like his Master, and it will be growingly true of us, that as He is, so are we in this world.'

Priests were anointed. And we, if we are Christian people, have the prerogative of direct access to the Divine Presence, and need neither Church nor sacraments to intervene or mediate between us and Him. The true democracy of Christianity lies in that word Mine anointed.'

II. Further, Every Christian Man Is A Prophet.

I have already said that there is no historical warrant for supposing that the gift of prophecy, in its narrower sense, was ever bestowed upon any of these patriarchs. But prediction is only one corner of the prophetic office. The word is connected with a root which means to boil, or bubble like a fountain,' and it expresses, not so much the theme of the utterance as its nature. The welling up, from a full heart, of God's thoughts and God's truth, that is prophecy. The patriarchs were prophets, not in the sense that they had the gift of beholding and foretelling visions of the future, and all the wonder that should be, but in the higher sense for it is the higher as well as broader--of being bearers of a divine word, breathed into them by that anointing Spirit, that it might be uttered forth by them. That sort of prophetic inspiration belongs to all Christians. It is the result of the relationship between Christ and Christians of which we have been speaking. Every one who has been anointed will be thus gifted.

God's messiahs' will be God's prophets. If we are in touch with God, and have our hearts and whole spiritual natures drawn and kept so near Him as that we are ever receiving from Him of His transcendent and mysterious life, then silence will be impossible, The lips will not be able to contain themselves, but will speak forth that of which the heart is full. And thus every Christian man, in the measure of his true Christianity, will be a prophet of the most High.

I do not need to point the lesson. A silent Christian is an anomaly, a contradiction in terms, as much as black light, or dark stars. If Christ is in you He will come out of you. If your hearts are full the crystal treasure will flow over the brim. It is easy to be dumb when you have nothing to say, and that is the condition of hundreds of people who fancy themselves to be, and are called by others, Christians.' Mine anointed' cannot help being My prophets.' If you are not prophets, if there never is any bubbling up of the fountain demanding utterance, ask yourselves whether there is any fountain there at all.

III. And So, Lastly, Every Christian Man, In His Double Capacity Of Anointed And Prophet, Is Watched Over By God.

One is tempted to diverge into wider considerations, and speak of the relative importance of things secular and sacred (to adopt a doubtful distinction) in the history of the world, and how the former are for the sake of the latter. But I do not yield to the temptation. Let me rather take the thought here as it applies to our own little lives.

Abraham more than once in his lifetime, though sometimes by his own fault, was brought into very perilous places. There are one or two incidents which are familiar to most of us, I dare say, in his life which are evidently referred to in the phrase He reproved kings for their sakes.' The principle remains in full force to-day, and God says to every thing and person, Death included,' Do My prophets no harm.' They may slay; they cannot harm. If I might use a very homely metaphor, sportsmen train retriever dogs to bring their game without ruffling a feather. God trains evils and sorrows to lay hold of us, and bring us to, and lay us down at, His feet untouched.

There is no real harm in so-called evil. That is the interpretation that Christianity gives to such words as this of my text, not because it is forced to weaken them by the obstinate facts of life, but because it has learned to strengthen them by the understanding of what is harm and what is good; what is gain and what is loss. Peter shall be delivered out of prison by the skin of his teeth when they are hammering at the scaffold on the other side of the wall, and the dawn is just beginning to show itself in the sky; whilst James shall have his head cut off. Was that because God loved Peter better than James? Was one harmed and the other not? Ah! Peter's turn came all in good time. Peter and his brother Paul had both to bow their necks to the headsman's sword one day, although one of them said, Who shall harm you if ye be followers of that which is good?' and the other said, when within sight of his death,' He shall deliver me from every evil work.' Were they disappointed? Let us hear how Paul ends the same verse: and shall save me into His heavenly kingdom.' Ay! and he was saved into the heavenly kingdom' when outside the walls of Rome; where a gaudy church stands now, he died for his Master. No harm came to him. God said to Death, Do My prophet no harm!' and Death docilely did him good, and brought him to his Lord.

Only, dear friends! let us remember that the in-violableness of the ambassador depends on his function, and not on his person; and that if we want to be kept from all evil, we must do the work for which we have been sent here. So let us understand the meaning of our difficulties and sorrows. Let us set ourselves to our tasks, live up to the level of the high names which we have a right to claim, and be sure that there is no harm in the harm that befalls us; and that all evil things' work together for good to them that love God.'

Maclaren: Psa 105:19

God's Promises Tests

Until the time that his word came, the word of the Lord tried him.'--Psalm 105:19.

I DO not think I shall be mistaken if I affirm that these words do not convey any very clear idea to most readers. They were spoken with reference to Joseph, during the period of his imprisonment. For the understanding of them I think we must observe that there is a contrast drawn between two words,' his' (i.e. Joseph's) and God's. If we lay firm hold of that clue, I think it will lead us into clear daylight, and it will be obvious that Joseph's word, which delayed its coming, or fulfilment, was either his boyish narrative of the dreams that foreshadowed his exaltation, or less probably, his words to his fellow-prisoners in the interpretation of their dreams. In either case, the terminus ad quem, the point to which our attention is directed, is the period when that word came to be fulfilled, and what my text says is that during that long season of unfulfilled hope, the word of God,' which was revealed in Joseph's dream, and was the ground on which his own word' rested--did what? Encouraged, heartened, strengthened him? No, that unfulfilled promise might encourage or discourage him; but the Psalmist fixes our thoughts on another effect which, whether it encouraged or discouraged, it certainly had, namely, that it tested him, and found out what stuff he was made of, and whether there was staying power enough in him to hold on, in unconquerable faith, to a promise made long since, communicated by no more reliable method than a dream, and of the fulfilment of which not the faintest sign had, for all these weary years, appeared. His circumstances, judged by appearances, shattered his early visions, and bade him believe them to be no more than the boyish aspirations which grown men dismiss or find melt away of themselves when life's realities wake the dreamer. We might either say that the non-fulfilment of the promise tested Joseph, or that the promise, by its non-fulfilment, tested him. The Psalmist chooses the latter more forcible and half paradoxical mode of speech. It proved the depth and vitality of his faith, and his ability to see things that are not as though they were. Will this man be able continually through years of poverty and imprisonment to keep his eye on the light beyond, to see his star through clouds? Will he despise the light affliction,' in the potent and immovable belief that it is but for a moment?'

Thus, for all these years the great blessed word, or the hope that was built upon it, tested Joseph in the very depths of his soul. And is not that just what our anticipations, built upon God's assurances, whether they are in regard to earthly matters that seem long in coming, or whether they, as they ought to do, travel beyond the bounds of the material, to grasp the hope which is the promise, the hope of eternal life,' ought to do for us, test us and find out what sort of people we are? And they do!

Let us go back to the man in our text. According to some commentators, he was imprisoned for something like ten years. We do not know how long his Egyptian bondage had lasted, nor how long before that his endurance of the active ill-will of his surly brothers had gone on. But at all events his chrysalis stage was very long, and one would not have wondered if he had said to himself, down in that desert pit or in that Egyptian dungeon, Ah, yes! they were dreams, and only dreams,' or if he had, as so many of us do, turned his back on his youthful visions, and gained the sad power of being able to smile at his old hopes and ambitions. Brethren! especially you young men and women, cherish your youthful dreams. They are often the prophecies of capacities and possibilities, signs of what God means you to make yourselves. But that is apart from my subject. Suppose we had clear before us, with unwavering confidence in its reality, the great promise which God has given us, do you not think that its presence would purify our souls, and give power and dignity to our lives?

The promise was a test, says my text. The word which it employs to designate the manner of testing or trying, is one drawn from the smelting operations of the goldsmith, by which, heat being applied, the mass is made fluid and the dross is run off, and as the result of the trial, there flows out gold refined by fire.

Having these promises, dearly beloved! let us cleanse ourselves from all filthiness of the flesh and spirit.' Every man who hath this hope in Him purifieth himself, even as He is pure.' The result of the great promise of eternal life and of the hope that it kindles is meant to be that it shall purge our spirits from meanness, from sense, from undue dependence upon the miserable trivialities of to-day, that it shall emancipate us from slavery to the moment, and lead us into the liberty of the eternities, while we look not at the things that are seen, but at the things which are not seen.' Oh! if we would only see clearly and habitually before us--for we could if we would--what God's heart inclines Him to do for us, and what He certainly will do for us, in the far-off future, if we will only let Him, do you not think that these trifles that put us off our equanimity this morning would have been borne with a little more composure? Do you not think that the things that looked so huge when we were down abreast of them would, by the laws of perspective, diminish in their proportions as we rose steadily above them, until all the hubbub in the valley was unheard on the mountain peak, and the great trees that waved their giant branches below and shut out the sky from our eyes while we were among them would dwindle to a green smear on the plain, and all the foes show scarce so gross as beetles,' from the height from which we look down upon them? Get up beside God's promise, if you would take the true dimensions of cares and tasks, and burdens and sorrows. Then, brother! you will learn the truth of the paradox, light … but for a moment'; though often they all but crush the burden-bearing shoulder and seem to last through slow years.

The word of the Lord tried him,' and because it tried him, it purified him. If we give credence, as we ought to, to that word, it will purify us, and it will test of what contexture our faith is. The further away the object of any hope is, the more noble the cherishing of it makes a life. The trivial, short-lived anticipations which do not look beyond the end of next week are far less operative in making strong and noble characters than are those, of whatever kind they may be otherwise, which look far ahead and need years for their realisation. It is a blessing to have the mark far, far away, because that means that the arm that pulls the bow must draw more strongly, and the eye that sees the goal must gaze more intently. Be thankful for the promise that cannot be fulfilled in this world because it lifts us above the low levels, and already makes us feel as if we were endowed with immortality.

The word will test our patience, and it will test our willingness, though we be heirs of the kingdom, Lo do humble tasks. Christian men in this world are sons of a King, and look forward to a royal inheritance, but in the meantime they have, as it were, to keep a little huckster's shop in a back alley. But if we adequately realised the promise of our inheritance, the meanness of our surroundings and the triviality of our occupations would not make us mean or trivial, but our souls would be like stars' and dwell apart' while we travelled on life's common way in cheerful godliness,' and did small duties in such a manner as to make them great.

Because Joseph was sure that God's long-lingering word would be fulfilled, he did not mind though he had to be the lackey of his brothers, the Midianites' chattel, Potiphar's slave, Pharaoh's prisoner, and a servant of servants in his dungeon. So with us, the measure of our willing acceptance of our present tasks, burdens, humiliations, and limitations is the measure of our firm faith in the promise that tarries.

If we hope for what we see not, then do we with patience wait for it,' says the Apostle, though most of us would have said exactly the opposite. We generally suppose that the more ardent the hope, the more is it impatient of delay. Paul had learned better. The more certain the assurance, the better we can tolerate the procrastination of its fulfilment.

So, brethren! God's greatest gift to us, like all His other gifts, has in it the quality of testing us; and we can come to a pretty fair approximation to an estimate of what sort of Christian people we are, by observing how we deal with God's promises of help according to our need here and of heaven hereafter. How do we deal with them? Why, a sadly large number of us never think about them at all; and a large proportion of the others would a great deal rather stay working in the huckster's shop in the back alley, than go home to the King. I am quite sure that if the inmost sentiments of the bulk of professing Christians about a future life were dragged into light, these would be a revelation of a faith all honeycombed with insincerity. God tests us, and it is a sharp test if we submit ourselves to it; He tests us by His promises. Child, wilt thou believe?' is the first testing question put to us by these. Wilt thou keep them hid in thy heart?' is the next. Wilt thou go out towards them in desire?' is the next. Wilt thou live worthy of them?' is the last. The word of the Lord tried him.'

So let us be thankful for the delays of love, for the wide gap between promise and realisation. It was for Joseph's sake that the slow years were multiplied between the first gleam of his future and the full sunshine of his exaltation. And it is for our sakes that God in like manner protracts the period of anticipation and non-fulfilment. If the vision tarry, wait for it.' Jesus loved Mary and Martha and Lazarus their brother' very dearly. When He heard, therefore, that he was sick, He abode still two days' --to give time for Lazarus to die--in the same place where He was.' Ay, and when each sister came to Him with her most natural and yet most faithless Lord! if Thou hadst been here my brother had not died,' He only said, If thou wouldst believe thou shouldst see the glory of God.' Was not Lazarus dearer, restored from the grave, than he would have been, raised from his sickbed? Is not the delaying of the blessing a means of increase of the blessing? And shall not we be sure that however long He that shall come' may seem to tarry ere He comes, when He has come they who have waited for His coming more than they that watch for the morning and have sometimes been ready to cry out: Hath the Lord forgotten? Doth His promise fail for ever more?' will be ashamed of their impatient moments and will humbly and thankfully exclaim: He came at the very right time and did not tarry.' Until the time that his word came, the word of the Lord tried him,' and the coming of that word was all the more blessed for every heavy-laden hour of hope deferred, which, by God's grace, did not make the heart sick, but prepared it for fuller possession of the blessings enhanced by the delays of love.

MHCC: Psa 105:1-7

Our devotion is here stirred up, that we may stir up ourselves to praise God. Seek his strength; that is, his grace; the strength of his Spirit to work in us that which is good, which we cannot do but by strength derived from him, for which he will be sought. Seek to have his favour to eternity, therefore continue seeking it while living in this world; for he will not only be found, but he will reward those that diligently seek him.

MHCC: Psa 105:8-23

Let us remember the Redeemer's marvellous works, his wonders, and the judgments of his mouth. Though true Christians are few number, strangers and pilgrims upon earth, yet a far better inheritance than Canaan is made sure to them by the covenant of God; and if we have the anointing of the Holy Spirit, none can do us any harm. Afflictions are among our mercies. They prove our faith and love, they humble our pride, they wean us from the world, and quicken our prayers. Bread is the staff which supports life; when that staff is broken, the body fails and sinks to the earth. The word of God is the staff of spiritual life, the food and support of the soul: the sorest judgment is a famine of hearing the word of the Lord. Such a famine was sore in all lands when Christ appeared in the flesh; whose coming, and the blessed effect of it, are shadowed forth in the history of Joseph. At the appointed time Christ was exalted as Mediator; all the treasures of grace and salvation are at his disposal, perishing sinners come to him, and are relieved by him.

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 105:1-7

Our devotion is here warmly excited; and we are stirred up, that we may stir up ourselves to praise God. Observe,

I. The duties to which we are here called, and they are many, but the tendency of them all is to give unto God the glory due unto his name. 1. We must give thanks to him, as one who has always been our bountiful benefactor and requires only that we give him thanks for his favours - poor returns for rich receivings. 2. Call upon his name, as one whom you depend upon for further favours. Praying for further mercies is accepted as an acknowledgment of former mercies. Because he has inclined his ear unto me, therefore will I call upon him. 3. Make known his deeds (Psa 105:1), that others may join with you in praising him. Talk of all his wondrous works (Psa 105:2), as we talk of things that we are full of, and much affected with, and desire to fill others with. God's wondrous works ought to be the subject of our familiar discourses with our families and friends, and we should talk of them as we sit in the house and as we go by the way (Deu 6:7), not merely for entertainment, but for the exciting of devotion and the encouraging of our own and others' faith and hope in God. Even sacred things may be the matter of common talk, provided it be with due reverence. 4. Sing psalms to God's honour, as those that rejoice in him, and desire to testify that joy for the encouragement of others and to transmit it to posterity, as memorable things anciently were handed down by songs, when writing was scarce. 5. Glory in his holy name; let those that are disposed to glory not boast of their own accomplishments and achievements, but of their acquaintance with God and their relation to him, Jer 9:23, Jer 9:24. Praise you his holy name, so some; but it comes all to one, for in glorying in him we give glory to him. 6. Seek him; place your happiness in him, and then pursue that happiness in all the ways that he has appointed. Seek the Lord and his strength, that is, the ark of his strength; seek him in the sanctuary, in the way wherein he has appointed us to seek him. Seek his strength, that is, his grace, the strength of his Spirit to work in you that which is good, which we cannot do but by strength derived from him, for which he will be enquired of. Seek the Lord and be strengthened; so divers ancient versions read it. Those that would be strengthened in the inward man must fetch in strength from God by faith and prayer. Seek his strength, and then seek his face; for by his strength, we hope to prevail with him for his favour, as Jacob did, Hos 12:3. " Seek his face evermore; seek to have his favour to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world, and even there shall be for ever seeking it in an infinite progression, and yet be for ever satisfied in it."7. Let the hearts of those rejoice that do seek him (Psa 105:3); for they have chosen well, are well fixed, and well employed, and they may be sure that their labour will not be in vain, for he will not only be found, but he will be found the rewarder of those that diligently seek him. If those have reason to rejoice that seek the Lord, much more those that have found him.

II. Some arguments to quicken us to these duties. 1. "Consider both what he has said and what he has done to engage us for ever to him. You will see yourselves under all possible obligations to give thanks to him, and call upon his name, if you remember the wonders which should make deep and durable impressions upon you, - the wonders of his providence which he has wrought for you and those who are gone before you, the marvellous works that he has done, which will be had in everlasting remembrance with the thoughtful and with the grateful, - the wonders of his law, which he has written to you, and entrusted you with, the judgments of his mouth, as well as the judgments of his hand,"Psa 105:5. 2. "Consider the relation you stand in to him (Psa 105:6): You are the seed of Abraham his servant; you are born in his house, and being thereby entitled to the privilege of his servants, protection and provision, you are also bound to do the duty of servants, to attend your Master, consult his honour, obey his commands, and do what you can to advance his interests. You are the children of Jacob his chosen, and are chosen and beloved for the fathers' sake, and therefore ought to tread in the steps of those whose honours you inherit. You are the children of godly parents; do no degenerate. You are God's church upon earth, and, if you do not praise him, who should?"3. Consider your interest in him: He is the Lord our God, Psa 105:7. We depend upon him, are devoted to him, and from him our expectation is. Should not a people seek unto their God (Isa 8:19) and praise their God? Dan 5:4. He is Jehovah our God. He that is our God is self-existent and self-sufficient, has an irresistible power and incontestable sovereignty: His judgments are in all the earth; he governs the whole world in wisdom, and gives law to all nations, even to those that know him not. The earth is full of the proofs of his power.

Matthew Henry: Psa 105:8-24

We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise: -

I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant (Psa 105:8) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (1Ch 16:15), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made - with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb 11:8, Heb 11:9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself, Heb 6:13, Heb 6:14. Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, Psa 105:11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph 1:11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, 1Jo 2:25; Tit 1:2.

II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that life by faith as they did.

1. They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, Psa 105:12-15. Here we may observe,

(1.) How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb 11:16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa 51:2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen 34:30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (1Pe 4:4) and to be hooted at as speckled birds, Jer 12:9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb 11:13. [3.] They were unsettled (Psa 105:13): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen 12:8; Gen 13:3, Gen 13:18); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.

(2.) How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, Psa 105:14, Psa 105:15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen 35:5, where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, " Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm. "Pharaoh king of Egypt was plagued (Gen 12:17) and Abimelech king of Gerar was sharply rebuked (Gen 20:6) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God's rebukes if they do wrong. Secondly, God's prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, 1Jo 2:27. Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet.

2. They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, Psa 105:16. Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive, Gen 49:24; Gen 50:20. In order to this, [1.] He was humbled, greatly humbled (Psa 105:17, Psa 105:18): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (Psa 105:18): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release (Psa 105:19), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab 2:3. At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment (Psa 105:20): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, Psa 105:21, Psa 105:22. He made him lord high chamberlain of his household ( he made him lord of his house ); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled, Gen 41:40, Gen 41:43, Gen 41:44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house, Israel also came into Egypt (Psa 105:23), where he and all his were very honourably and comfortably provided for many years. Thus the New Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev 12:14. Verily she shall be fed.

3. They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, Psa 105:24. In Egypt he increased his people greatly; they multiplied like fishes, so that in a little time they became stronger than their enemies and formidable to them. Pharaoh took notice of it. Exo 1:9, The children of Israel are more and mightier than we. When God pleases a little one shall become a thousand; and God's promises, though they work slowly, work surely.

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 105:1-6

Invitation to the praise - praise that resounds far and wide among the peoples - of the God who has become manifest wondrously in the deeds and words connected with the history of the founding of Israel. הודה לה , as in Psa 33:2; Psa 75:2, of a praising and thankful confession offered to God; קרא בשׁם ה , to call with the name of Jahve, i.e., to call upon it, of an audible, solemn attestation of God in prayer and in discourse (Symmachus, κηρύσσετε ). The joy of heart

(Note: The Mugrash of ישׂמח with the following Legarme seems here to be of equal value with Zakeph , 1Ch 16:10.)

that is desired is the condition of a joyous opening of the mouth and Israel's own stedfast turning towards Jahve, the condition of all salutary result; for it is only His "strength"that breaks through all dangers, and His "face"that lightens up all darkness. משׁפּטי־פּיו , as Psa 105:7 teaches, are God's judicial utterances, which have been executed without any hindrance, more particularly in the case of the Egyptians, their Pharaoh, and their gods. The chronicler has פּיהוּ and זרע ישׂראל , which is so far unsuitable as one does not know whether עבדו is to be referred to "Israel"the patriarch, or to the "seed of Israel,"the nation; the latter reference would be deutero-Isaianic. In both texts the lxx reads עבדו (ye His servants).

Keil-Delitzsch: Psa 105:7-11

The poet now begins himself to do that to which he encourages Israel. Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people experience His inviolable faithfulness to His covenant. יהוה in Psa 105:7 is in apposition to הוּא , for the God who bears this name is as a matter of course the object of the song of praise. זכר is the perfect of practically pledges certainty (cf. Psa 111:5, where we find instead the future of confident prospect). The chronicler has זכרוּ instead (lxx again something different: μνημονεύωμεν ); but the object is not the demanding but the promissory side of the covenant, so that consequently it is not Israel's remembering but God's that is spoken of. He remembers His covenant in all time to come, so that exile and want of independence as a state are only temporary, exceptional conditions. צוּה has its radical signification here, to establish, institute, Psa 111:9. לאלף דּור (in which expression דור is a specifying accusative) is taken from Deu 7:9. And since דּבר is the covenant word of promise, it can be continued אשׁר כּרת ; and Hag 2:5 (vid., Köhler thereon) shows that אשׁר is not joined to בריתו over Psa 105:8 . וּשׁבוּעתו , however, is a second object to זכר (since דּבר with what belongs to it as an apposition is out of the question). It is the oath on Moriah (Gen 22:16) that is meant, which applied to Abraham and his seed. לישׂחק (chronicler ליצחק ), as in Amo 7:9; Jer 33:26. To זכר is appended ויּעמרדה ; the suffix, intended as neuter, points to what follows, viz., this, that Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-Israel, who as being the father of the twelve is the twelve-tribe nation itself that is coming into existence; hence the plural can alternate with the singular in Psa 105:11. את־ארץ כּנען (chronicler, without the את ) is an accusative of the object, and חבל נחלתכם accusative of the predicate: the land of Canaan as the province of your own hereditary possession measured out with a measuring line (Psa 78:55).

Keil-Delitzsch: Psa 105:12-15

The poet now celebrates the divine preservation which had sway over the small beginnings of Israel, when it made the patriarchs proof against harm on their wanderings. "Men of number"are such as can be easily counted, vid., the confessions in Gen 34:30; Deu 26:5; ויּתהלּכוּ places the claim upon the hospitality at one time of this people and at another time of that people in the connection with it of cause and effect. כּמעט , as a small number, only such a small number, signifies, as being virtually an adjective: inconsiderable, insignificant, worthless (Pro 10:20). בּהּ refers to Canaan. In Psa 105:13 the way in which the words גּוי and עם alternate is instructive: the former signifies the nation, bound together by a common origin, language, country, and descent; the latter the people, bound together by unity of government.

(Note: For this reason a king says עמּי , not גּויי ; and גּוי only occurs twice with a suffix, which refers to Jahve (Psa 106:5; Zep 2:9); for this reason גּוי , frequently side by side with עם , is the nobler word, e.g., in Deu 32:21; Jer 2:11; for this reason עם is frequently added to גּוי as a dignitative predicate, Exo 33:13; Deu 4:6; and for this reason גּוים and עם ה are used antithetically.)

The apodosis does not begin until Psa 105:14. It is different in connection with בּהיותכם in the text of the chronicler, and in this passage in the Psalter of the Syriac version, according to which Psa 105:12 ought to be jointed to the preceding group. The variation ומממלכה instead of מממלכה is of no consequence; but לאישׁ (to any one whomsoever) instead of אדם , in connection with הניח , restores the current mode of expression (Ecc 5:11; 2Sa 16:11; Hos 4:17) instead of one which is without support elsewhere, but which follows the model of נתן , נטשׁ , Gen 31:28 (cf. supra p. 171); whilst on the other hand ובנביאי instead of ולנביאי substitutes an expression that cannot be supported for the current one (Gen 19:9; Rth 1:21). In Psa 105:14 the poet has the three histories of the preservation of the wives of the patriarchs in his mind, viz., of Sarah in Egypt (Gen. 12), and of Sarah and of Rebekah both in Philistia (Psa 20:1-9, Psa 26:1-12, cf. especially Psa 26:11). In the second instance God declares the patriarch to be a "prophet"(Psa 20:7). The one mention has reference to this and the other to Gen. 17, where Abram is set apart to be the father of peoples and kings, and Sarai to be a princess. They are called משׁיהים (a passive form) as eing God-chosen princes, and נביאים (an intensive active form, from נבא , root נב , to divulge), not as being inspired ones (Hupfeld), but as being God's spokesmen (cf. Exo 7:1. with Exo 4:15.), therefore as being the recipients and mediators of a divine revelation.

Keil-Delitzsch: Psa 105:16-24

"To call up a famine"is also a prose expression in 2Ki 8:1. To break the staff of bread (i.e., the staff which bread is to man) is a very old metaphor, Lev 26:26. That the selling of Joseph was, providentially regarded, a "sending before,"he himself says in Gen 45:5. Psa 102:24 throws light upon the meaning of ענּה ב . The Kerî רגלו is just as much without any occasion to justify it as עינו in Ecc 4:8 (for עיניו ). The statement that iron came upon his soul is intended to say that he had to endure in iron fetters sufferings that threatened his life. Most expositors take בּרזל as equivalent to בּבּרזל , but Hitzig rightly takes נפשׁו as an object, following the Targum; for ברזל as a name of an iron fetter

(Note: Also in ancient Arabic firzil (after the Aramaic פרזלא ) directly signifies an iron fetter (and the large smith's shears for cutting the iron), whence the verb. denom . Arab. farzala , c. acc. pers., to put any one into iron chains. Iron is called בּרזל from בּרז , to pierce, like the Arabic ḥdı̂d , as being the material of which pointed tools are made.)

can change its gender, as do, e.g., צפון as a name of the north wind, and כבוד as a name of the soul. The imprisonment (so harsh at the commencement) lasted over ten years, until at last Joseph's word cam to pass, viz., the word concerning this exaltation which had been revealed to him in dreams (Gen 42:9). According to Psa 107:20, דברו appears to be the word of Jahve, but then one would expect from Psa 105:19 a more parallel turn of expression. What is meant is Joseph's open-hearted word concerning his visions, and אמרת ה is the revelation of God conveying His promises, which came to him in the same form, which had to try, to prove, and to purify him ( צרף as in Psa 17:3, and frequently), inasmuch as he was not to be raised to honour without having in a state of deep abasement proved a faithfulness that wavered not, and a confidence that knew no despair. The divine "word"is conceived of as a living effectual power, as in Psa 119:50. The representation of the exaltation begins, according to Gen 41:14, with שׁלח־מלך

(Note: Here שׁלח is united by Makkeph with the following word, to which it hurries on, whereas in Psa 105:28 it has its own accent, a circumstance to which the Masora has directed attention in the apophthegm: שׁלוחי דמלכא זריזין שׁלוחי דחשׁוכא מתינין (the emissaries of the king are in haste, those of darkness are tardy); vid., Baer, Thorath Emeth , p. 22.)

and follows Gen 41:39-41, Gen 41:44, very closely as to the rest, according to which בּנפשׁו is a collateral definition to לאסּר (with an orthophonic Dag .) in the sense of בּרצונו : by his soul, i.e., by virtue of his will (vid., Psychology , S. 202; tr. p. 239). In consequence of this exaltation of Joseph, Jacob-Israel came then into Egypt, and sojourned there as in a protecting house of shelter (concerning גּוּר , vid., supra , p. 414). Egypt is called (Psa 105:23, Psa 105:27) the land of Chaam , as in Psa 78:51; according to Plutarch, in the vernacular the black land, from the dark ashy grey colouring which the deposited mud of the Nile gives to the ground. There Israel became a powerful, numerous people (Exo 1:7; Deu 26:5), greater than their oppressors.

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 105:1-6

1. Praise for God's greatness 105:1-6

The unknown psalmist called Israel (v. 6) to give thanks to the Lord in prayer and to broadcast His deeds publicly. The people should sing His praises and take pride and joy in His character. They should also draw near to Him in prayer seeking His help constantly. They should remember His works that inspire wonder and marvel in the beholder and the wise judgments that He has revealed.

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.

Commentary -- Other

Evidence: Psa 105:17-19

If God is going to use you to reach the lost, be ready to be " tested." Your own family may turn against you. You may find yourself " laid in iron"—in a hardship in which there seems to be no escape. Don’t get discouraged, and don’t become passive in your evangelism. See 1Pe 1:7 .

Evidence: Psa 105:22

A little science estranges men from God, but much science leads them back to Him. LOUIS PASTEUR

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

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

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Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

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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.