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Teks -- Psalms 105:1-45 (NET)

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Psalm 105
105:1 Give thanks to the Lord! Call on his name! Make known his accomplishments among the nations! 105:2 Sing to him! Make music to him! Tell about all his miraculous deeds! 105:3 Boast about his holy name! Let the hearts of those who seek the Lord rejoice! 105:4 Seek the Lord and the strength he gives! Seek his presence continually! 105:5 Recall the miraculous deeds he performed, his mighty acts and the judgments he decreed, 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 generations105:9 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!
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Canaan the region ofeast Mediterranean coastal land from Arvad (modern Lebanon) south to Gaza,the coast land from Mt. Carmel north to the Orontes River
 · Egypt descendants of Mizraim
 · Ham a man and nation; son of Noah,a country occupied by the descendants of Ham
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Joseph the husband of Mary and foster-father of Jesus,a Jewish man from Arimathea in whose grave the body of Jesus was laid,two different men listed as ancestors of Jesus,a man nominated with Matthias to take the place of Judas Iscariot as apostle,a son of Jacob and Rachel; the father of Ephraim and Manasseh and ruler of Egypt,a brother of Jesus; a son of Mary,a man who was a companion of Paul,son of Jacob and Rachel; patriarch of the tribes of Ephraim and Manasseh,a tribe, actually two tribes named after Joseph's sons, Ephraim and Manasseh,father of Igal, of Issachar, who helped spy out Canaan,son of Asaph the Levite; worship leader under Asaph and King David,a man who put away his heathen wife; an Israelite descended from Binnui,priest and head of the house of Shebaniah under High Priest Joiakim in the time of Nehemiah
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law


Topik/Tema Kamus: Plague | DAVID | God | PSALMS, BOOK OF | PROVIDENCE, 1 | MOSES | PLAGUES OF EGYPT | Israel | Praise | Thankfulness | JACOB (1) | Covenant | Joseph | Quail | Predestination | Blessing | Lice | Caterpillar | Locust | Ham | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 105:3 - Glory Glory in the God whom you serve, as the only true God.

Glory in the God whom you serve, as the only true God.

Wesley: Psa 105:4 - Seek The Lord in his strength, in his sanctuary, or before the ark, which is called God's strength.

The Lord in his strength, in his sanctuary, or before the ark, which is called God's strength.

Wesley: Psa 105:4 - Face His gracious presence.

His gracious presence.

Wesley: Psa 105:5 - Judgments The punishments which he brought upon Egypt by his mere word.

The punishments which he brought upon Egypt by his mere word.

Wesley: Psa 105:6 - Of Jacob The only branch of Abraham's seed to whom the following blessings belong.

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

Wesley: Psa 105:7 - Judgments God executes his judgments upon all nations and people.

God executes his judgments upon all nations and people.

Wesley: Psa 105:8 - Remembered So as to perform it.

So as to perform it.

Wesley: Psa 105:8 - The word The promise.

The promise.

Wesley: Psa 105:8 - Commanded Established.

Established.

Wesley: Psa 105:8 - Thousand generations To all generations.

To all generations.

Wesley: Psa 105:9 - Oath Wherewith he ratified the covenant with Isaac, Gen 26:3.

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

Wesley: Psa 105:10 - A law That it might be as firm and irrevocable as a law.

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

Wesley: Psa 105:11 - Lot The portion assigned to you by lot.

The portion assigned to you by lot.

Wesley: Psa 105:13 - They went Both in Canaan, where there were seven nations, and in Egypt.

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

Wesley: Psa 105:15 - Anointed 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 pr...

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

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

Wesley: Psa 105:19 - His word That word or revelation which came first to Pharaoh in a dream, and then to Joseph concerning the interpretation of it.

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

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

Wesley: Psa 105:23 - Ham Ham was the father of Mizraim, or the Egyptians, Gen 10:6.

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

Wesley: Psa 105:25 - Turned That is, suffered them, to be turned.

That is, suffered them, to be turned.

Wesley: Psa 105:28 - They Moses and Aaron, who inflicted that plague after Pharaoh had threatened them.

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

Wesley: Psa 105:30 - Land Their country.

Their country.

Wesley: Psa 105:30 - In chambers Which entered into the chambers.

Which entered into the chambers.

Wesley: Psa 105:30 - Kings Of Pharaoh and his sons, and his chief nobles and governors.

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

Wesley: Psa 105:31 - Coasts In all their land, even to the utmost borders of it.

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

Wesley: Psa 105:37 - Feeble Diseased or unable for his journey: which in so vast a body, and in a people who had been so dreadfully oppressed, was wonderful.

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 - Covering To protect them from the heat of the sun.

To protect them from the heat of the sun.

Wesley: Psa 105:40 - Quails 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 graciou...

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

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

Wesley: Psa 105:41 - River They flowed in channels which God provided for them, and followed the Israelites in their march.

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

Wesley: Psa 105:44 - Labour The fruits of their labour; their cities, vineyards, olive - yards.

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

JFB: Psa 105:1 - -- After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of thei...

After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings. (Psa. 105:1-45)

JFB: Psa 105:1 - call . . . name (Psa 79:6; Rom 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for H...

(Psa 79:6; Rom 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Gen 12:8; Gen 13:4).

JFB: Psa 105:1 - among the people Or, "peoples" (Psa 18:49).

Or, "peoples" (Psa 18:49).

JFB: Psa 105:1 - deeds Or, "wonders" (Psa 103:7).

Or, "wonders" (Psa 103:7).

JFB: Psa 105:3-4 - -- Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare Psa 3...

Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare Psa 32:11; Psa 40:16).

JFB: Psa 105:3-4 - Glory . . . name Boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that ...

Boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

JFB: Psa 105:5-6 - judgments . . . mouth His judicial decisions for the good and against the wicked.

His judicial decisions for the good and against the wicked.

JFB: Psa 105:6 - chosen Rather qualifies "children" than "Jacob," as a plural.

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 ...

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.

The covenant was often ratified.

JFB: Psa 105:8-11 - word 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 inviolabl...

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

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

JFB: Psa 105:8-11 - to a thousand generations Perpetually. A verbal allusion to Deu 7:9 (compare Exo 20:6).

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

JFB: Psa 105:9 - Which covenant Or, "Word" (Psa 105:8).

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, t...

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

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

JFB: Psa 105:12-15 - yea, very few Literally, "as a few," that is, like fewness itself (compare Isa 1:9).

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

JFB: Psa 105:12-15 - strangers Sojourners in the land of their future inheritance, as in a strange country (Heb 11:9).

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

JFB: Psa 105:13 - from one nation to another 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 ...

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

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

JFB: Psa 105:15 - Touch not Referring to Gen 26:11, where Abimelech says of Isaac, "He that toucheth this man or his wife shall surely be put to death."

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

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

JFB: Psa 105:15 - my prophets 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...

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

God ordered the famine. God

JFB: Psa 105:16 - called for a famine 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).

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 - upon the land Namely, Canaan (Gen 41:54).

Namely, Canaan (Gen 41:54).

JFB: Psa 105:16 - staff of bread What supports life (Lev 26:26; Psa 104:15; Isa 3:1).

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).

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

JFB: Psa 105:18 - hurt with fetters (Gen 40:3).

JFB: Psa 105:18 - was laid in iron 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 th...

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 word came 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).

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

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

JFB: Psa 105:19 - tried him Or, "proved him," by the afflictions it appointed him to endure before his elevation (compare Gen 41:40-43).

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

JFB: Psa 105:22 - To bind 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 liter...

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

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 - Israel . . . and Jacob 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).

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 - sojourned (Gen 47:4).

JFB: Psa 105:23-25 - land of Ham Or, Egypt (Psa 78:51).

Or, Egypt (Psa 78:51).

JFB: Psa 105:25 - turned their heart 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 hea...

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

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

JFB: Psa 105:27 - signs 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...

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.

The ninth plague is made prominent as peculiarly wonderful.

JFB: Psa 105:28-36 - they rebelled not 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, ...

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 word 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,...

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 t...

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 - gave them 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.

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

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 - their coasts All their land (Psa 78:54).

All their land (Psa 78:54).

JFB: Psa 105:34 - caterpillars Literally, "the lickers up," devouring insects; probably the hairy-winged locust.

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

JFB: Psa 105:36 - the chief Literally, "the firstlings." The ascending climax passes from the food of man to man himself. The language here is quoted from Psa 78:51.

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

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

JFB: Psa 105:37 - one feeble person 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).

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).

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

JFB: Psa 105:39 - covering 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 su...

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 ma...

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

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

JFB: Psa 105:44 - inherited the labour That is, the fruits of their labor; their corn and vineyards (Jos 21:43-45).

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

Clarke: Psa 105:1 - O give thanks O give thanks - He had been meditating on God’ s gracious dealings with their fathers; and he calls upon himself and all others to magnify God ...

O give thanks - He had been meditating on God’ s gracious dealings with their fathers; and he calls upon himself and all others to magnify God for his mercies.

Clarke: Psa 105:2 - Talk ye of all his wondrous works Talk ye of all his wondrous works - נפלאתיו niphleothaiv , "of his miracles."Who have so many of these to boast of as Christians! Christiani...

Talk ye of all his wondrous works - נפלאתיו niphleothaiv , "of his miracles."Who have so many of these to boast of as Christians! Christianity is a tissue of miracles; and every part of the work of grace on the soul is a miracle. Genuine Christian converts may talk of miracles from morning to night; and they should talk of them, and recommend to others their miracle-working God and Savior.

Clarke: Psa 105:3 - Glory ye in his holy name Glory ye in his holy name - Show the name Jesus: exult in it - praise it. His name was called Jesus; because he came to save his people from their s...

Glory ye in his holy name - Show the name Jesus: exult in it - praise it. His name was called Jesus; because he came to save his people from their sins

Clarke: Psa 105:3 - Let the heart of them rejoice Let the heart of them rejoice - That is, the heart of those shall rejoice who seek the Lord: therefore it is added: -

Let the heart of them rejoice - That is, the heart of those shall rejoice who seek the Lord: therefore it is added: -

Clarke: Psa 105:4 - Seek the Lord Seek the Lord - Worship the one only Supreme Being, as the only and all-sufficient good for the soul of man

Seek the Lord - Worship the one only Supreme Being, as the only and all-sufficient good for the soul of man

Clarke: Psa 105:4 - And his strength And his strength - Man is weak; and needs connection with the strong God that he may be enabled to avoid evil and do good

And his strength - Man is weak; and needs connection with the strong God that he may be enabled to avoid evil and do good

Clarke: Psa 105:4 - Seek his face Seek his face - Reconciliation to him. Live not without a sense of his favor

Seek his face - Reconciliation to him. Live not without a sense of his favor

Clarke: Psa 105:4 - Evermore Evermore - Let this be thy chief business. In and above all thy seeking, seek this.

Evermore - Let this be thy chief business. In and above all thy seeking, seek this.

Clarke: Psa 105:5 - Remember his marvellous works Remember his marvellous works - Keep up communion with thy Maker, that thou mayest neither forget him nor his works

Remember his marvellous works - Keep up communion with thy Maker, that thou mayest neither forget him nor his works

Clarke: Psa 105:5 - The judgments of his mouth The judgments of his mouth - Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has fo...

The judgments of his mouth - Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has foretold, and what he has done.

Clarke: Psa 105:6 - O ye seed of Abraham O ye seed of Abraham - Ye Jews especially, who have been the peculiar objects of the Divine favor.

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 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 ...

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 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...

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 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 wilder...

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 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 ...

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 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 b...

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 The Word of the Lord tried him - This seems to refer to the interpretation of Pharaoh’ s dreams, called אמרת יהוה imrath Yehovah , "th...

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 He turned their heart - " Their heart was turned."So the Syriac and Arabic. After befriending the Hebrews on Joseph’ s account, to whom they we...

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 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...

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 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 th...

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

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 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 ...

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 observe his statutes - That they might be properly instructed, and properly disciplined. This is the end proposed by Divine revelati...

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 105:1 - Praise ye Jehovah, etc 1.Praise ye Jehovah, etc The object of these opening words simply is, that the offspring of Abraham should place all their blessedness in the free ad...

1.Praise ye Jehovah, etc The object of these opening words simply is, that the offspring of Abraham should place all their blessedness in the free adoption of God. It was indeed a blessing not to be despised that they had been created men, that they had been cherished in the world by God’s fatherly care, and that they had received sustenance at his hand; but it was a far more distinguished privilege to have been chosen to be his peculiar people. While the whole human race are condemned in Adam, the condition of the Israelites was so different from all other nations, as to give them ground to boast, that they were consecrated to God. This is the reason why the prophet heaps together so many words in commendation of this grace. He does not treat of the government of the whole world as he did in the preceding psalm, but he celebrates the fatherly favor which God had manifested towards the children of Israel. He indeed names in general his works, and his wonders, but he limits both to that spiritual covenant by which God made choice of a church, that might lead on earth a heavenly life. He does not intend to include as among these wonders, that the sun, moon, and stars, daily rise to give light to the world, that the earth produces its fruit in its seasons, that every living creature is supplied with abundance of all good things for its food, and that the human family are liberally provided with so many conveniences; but he celebrates the sovereign grace of God, by which he chose for himself from amongst the lost race of Adam a small portion to whom he might show himself to be a father. Accordingly, he enjoins them to rejoice in the name of God, and to call upon him; a privilege by which the Church alone is distinguished. Whence it follows, that this language is addressed to none but true believers, whom God would have to glory in his name, since he has taken them under his special protection.

Calvin: Psa 105:4 - Seek ye Jehovah, and his strength 4.Seek ye Jehovah, and his strength 204 Although he had in the preceding verse characterized the faithful by the honorable designation, those who se...

4.Seek ye Jehovah, and his strength 204 Although he had in the preceding verse characterized the faithful by the honorable designation, those who seek God, yet he again exhorts them to earnestness in seeking him, which is not an unnecessary exhortation. Seeking God, it is true, is the mark by which all genuine saints are particularly distinguished from the men of the world; but they come far short of seeking him with due ardor; and, accordingly, they have always need of incitements, to urge them on to this exercise, although they run of their own accord. Those whom the prophet here stirs up to seek God are not fickle persons, nor such as are altogether indolent, and who cleave to the impurities of earth, but those who with a prompt and ready mind already aim at doing this; and he thus stimulates them, because he perceives that they are obstructed by many impediments from advancing in their course with sufficient rapidity. However willing then we may be, we have notwithstanding, need of such incitement to correct our slowness. The strength and face of God, doubtless refer to that kind of manifestation by which God, accommodating himself to the rudeness of the times, drew at that time true believers to himself. The ark of the covenant is in many other places called both the strength and the face of God, because by that symbol the people were reminded, that he was near them, and also really experienced his power. 205 The more familiarly then God showed himself to them, with the more promptitude and alacrity would the prophet have them to apply their hearts in seeking him; and the aid by which God relieves our weakness should prove an additional stimulus to our zeal. Modesty also is recommended to us, that, mindful of our slowness in seeking God, we may keep the way which he has prescribed to us, and may not despise the rudiments through which he by little and little conducts us to himself. It is added continually, that no person may grow weary in this exercise, or, inflated with a foolish opinion of having reached perfection, may neglect the external aids of piety, as is done by many, who, after having advanced a few degrees in the knowledge of God, exempt themselves from the common rank of others, as if they were elevated above the angels. Again, the injunction is given to remember the marvelous works which God had performed, in the deliverance of his people from Egypt, when he displayed his power in new and unusual ways. By the judgments of his mouth, some understand the law. But as I read all the three expressions, his marvelous works, his wonders, and the judgments of his mouth, as referring to one series of events, I prefer explaining it rather of the miracles by which God subdued the pride of Pharaoh. Still, however, there is some doubt as to the reason of this manner of speaking. Some are of opinion, that these miracles are called the judgments of God’s mouth, because he had foretold them by Moses, which is highly probable. At the same time, the expression might be taken more simply, as denoting that the power of God was manifested in an extraordinary manner in these miracles; from which it would be easy to gather, that they were performed by him. I do not mean to exclude the ministry of Moses, whom God had raised up to be a prophet to the Egyptians, that in denouncing what was to come to pass, he might show that nothing happened by chance. Yet I think there is an allusion to the manifest character of the miracles, as if it had been said, Although God had not uttered a word, the facts themselves evidently showed, that he was the deliverer of his people.

Calvin: Psa 105:6 - Ye seed of Abraham his servant 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 ...

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 - He hath remembered his covenant for ever 8.He hath remembered his covenant for ever The Psalmist now celebrates the effect and actual fulfillment of the covenant, and proves from the deliver...

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 - NO PHRASE 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 co...

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 - Saying, I will give thee the land of Canaan 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 v...

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 - When they were but very few in number 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, ...

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 - He did not suffer men to hurt them 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...

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 - Saying, Touch not my anointed ones 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, th...

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 - And he called a famine upon the land 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...

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 - He sent a man before them 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 simp...