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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...

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 - They afflicted his feet in the fetters 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 m...

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 - Until the time that his word came 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 hi...

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 - The king sent and loosed him 20.The king sent and loosed him The Psalmist celebrates in high terms the deliverance of Joseph; for God’s singular power was conspicuously display...

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 - And Israel came into Egypt 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 provid...

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 - And he greatly increased his people 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 sh...

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 - He turned their heart, so that they hated his people 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 ...

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 - He sent Moses his servant 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 not...

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 - They set among them the words of his signs 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 greate...

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 - NO PHRASE In the 28th 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 aut...

In the 28th 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 - He turned their waters into blood 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 wat...

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 - He spake, and there came a swarm of flies 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 com...

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 - He spake, and the grasshopper came 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...

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 - And he brought them forth with silver and gold 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 u...

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 - Egypt rejoiced at their departure 38.Egypt rejoiced at their departure The Psalmist sets forth the power of God from the additional circumstance, that the Egyptians willingly allowed ...

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 - He spread out a cloud for a covering 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 wildernes...

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 - For he remembered his holy promise 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 tende...

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 - And he brought forth his people with joy 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 gr...

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 - And he gave them the countries of the nations 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 red...

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 - thousand generations It is evident from this verse that "a thousand generations" does not mean precisely "thirty thousand years," but rather is just a metaphor synonymous ...

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 - his signs The psalmist (probably David) recounts in graphic detail the miracles associated with the exodus of the children of Israel from Egypt and their preser...

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 105:1 - Give // call // make known am 2962, bc 1042 (Title), It appears from 1Chr. 16, where the former part of this Psalm, as far as the Psa 105:16, is found with little variation, tha...

am 2962, bc 1042 (Title), It appears from 1Chr. 16, where the former part of this Psalm, as far as the Psa 105:16, is found with little variation, that David composed it at the removal of the ark to Mount Zion, and he himself probably enlarged it afterwards with the glorious detail of God’ s merciful dealings with Abraham and his posterity till their settlement in the land of Promise. The Hallelujah, which terminates the preceding Psalm, is made the title of this by the Septuagint, Vulgate, Arabic, and Ethiopic; and the Syriac considers it a paraphrase on the words, ""Fear not, Jacob, to go down into Egypt;""""and teaches us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us."

Give : Psa 136:1-3; 1Chr. 16:7-22, 1Ch 25:3, 1Ch 29:13, 1Ch 29:20

call : Isa 12:4; Joe 2:32; Act 9:14; Rom 10:13; 1Co 1:2

make known : Psa 89:1, Psa 96:3, Psa 145:4-6, Psa 145:11, Psa 145:12; Num 23:23; Isa 12:4, Isa 51:10; Dan 3:29; Dan 4:1-3, Dan 6:26, Dan 6:27

TSK: Psa 105:2 - Sing unto // talk ye Sing unto : Psa 47:6, Psa 47:7, Psa 96:1, Psa 96:2, Psa 98:1, Psa 98:5; Jdg 5:3; Isa 12:5, Isa 12:6, Isa 42:10-12; Eph 5:19; Rev 15:3, Rev 15:4 talk y...

TSK: Psa 105:3 - Glory // let the heart Glory : Psa 34:2; Isa 45:25; Jer 9:23, Jer 9:24; 1Co 1:29, 1Co 1:31; Gal 6:14 let the heart : Psa 9:10; Pro 8:17; Isa 45:19, Isa 55:6, Isa 55:7; Lam 3...

TSK: Psa 105:4 - Seek // his strength // seek his face Seek : Amo 5:4-6; Zep 2:2, Zep 2:3 his strength : Psa 78:61, Psa 132:8; 2Ch 6:41 seek his face : Psa 27:8

Seek : Amo 5:4-6; Zep 2:2, Zep 2:3

his strength : Psa 78:61, Psa 132:8; 2Ch 6:41

seek his face : Psa 27:8

TSK: Psa 105:5 - Remember // the judgments Remember : Psa 77:11, Psa 103:2; Deu 7:18, Deu 7:19, Deu 8:2, Deu 32:7; Isa 43:18, Isa 43:19; Luk 22:19; 1Co 11:24-26 the judgments : Psa 119:13; Rev ...

TSK: Psa 105:6 - ye seed // his chosen 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

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 // judgments 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 1...

TSK: Psa 105:8 - He hath remembered // a thousand 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

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

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

TSK: Psa 105:11 - Unto thee // lot 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

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 // and strangers 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 // mine // and do 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 // brake 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 : P...

TSK: Psa 105:17 - He sent // Joseph 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 // he was laid in iron Whose : Gen 39:20, Gen 40:15; Act 16:24 he was laid in iron : Heb. his soul came into iron, Psa 107:10

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 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 // substance made : Gen 41:40-44, Gen 41:55, Gen 45:8, Gen 45:26 substance : Heb. possession

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

substance : Heb. possession

TSK: Psa 105:22 - teach teach : Gen 41:33, Gen 41:38; Isa 19:11

TSK: Psa 105:23 - Israel // Jacob // the land 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 // made 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 // to hate 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 // Aaron 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 ...

TSK: Psa 105:27 - They // his signs // wonders 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. ...

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

TSK: Psa 105:31 - there // and lice there : Psa 78:45; Exo 8:21-24; Isa 7:18 and lice : Exo 8:16-18

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 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

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 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 // chief 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 // and there 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...

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 // for glad : Exo 10:7, Exo 12:33 for : Gen 35:5; Jos 2:9

TSK: Psa 105:39 - spread 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 // satisfied // bread 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 br...

TSK: Psa 105:41 - opened 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 // Abraham 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...

TSK: Psa 105:43 - And he // with joy // gladness 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:...

TSK: Psa 105:44 - gave // inherited // the labour 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 9:22-2...

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 // Praise ye the Lord 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:...

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

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Poole: Psa 105:3 - Glory ye in his holy name // That seek the Lord Glory ye in his holy name glory in the God whom you serve, as the only true God, and one of infinite power and goodness. That seek the Lord that se...

Glory ye in his holy name glory in the God whom you serve, as the only true God, and one of infinite power and goodness.

That seek the Lord that seek his face or presence, as it follows, his acquaintance and favour, above all the world.

Poole: Psa 105:4 - The Lord, and his strength // His face The Lord, and his strength i.e. by a figure called hendiaduo , the Lord in his strength, to wit, in his sanctuary, or before the ark, which is calle...

The Lord, and his strength i.e. by a figure called hendiaduo , the Lord in his strength, to wit, in his sanctuary, or before the ark, which is called God’ s strength, Psa 63:2 78:61 , and the ark of his strength, Psa 132:8 .

His face i.e. his gracious presence in his sanctuary, and the blessed fruits of it. See on Psa 27:8 .

Poole: Psa 105:5 - -- Either, 1. The laws delivered from his mouth. Or rather, 2. The plagues or punishments (as this same word is used here, Psa 105:7 , and every wher...

Either,

1. The laws delivered from his mouth. Or rather,

2. The plagues or punishments (as this same word is used here, Psa 105:7 , and every where) which he brought upon Egypt by his mere word or command, as is oft noted in the history of them in Exodus.

Poole: Psa 105:6 - Children of Jacob 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 fol...

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 a...

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 // The word // Commanded 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, a...

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 .

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

Poole: Psa 105:10 - For a law 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 he...

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" .

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 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.

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.

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 .

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

Poole: Psa 105:15 - Touch not // Mine anointed // prophets 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 ...

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 // The whole staff of bread 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 ...

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 He sent by the direction of his secret providence.

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...

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 // His word // The word of the Lord // Tried him 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 prophe...

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.

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

Poole: Psa 105:22 - To bind his princes // Teach his senators 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 r...

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 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 ...

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 t...

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 // To deal subtilly with his servants 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...

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 les...

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 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...

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 ...

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 // In the chambers // the chambers. Of their kings 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 ki...

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.

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 .

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 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 w...

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

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

Poole: Psa 105:39 - For a covering 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 ...

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 grac...

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 complaine...

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 - Abraham Or rather, with (as this particle is oft used) Abraham made with or to Abraham.

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.

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

Haydock: Psa 105:1 - Repented A confession of the manifold sins and ingratitude of the Israelites. Repented. Ceased to punish, (Eusebius) when the people repented. (St. Jerome)...

A confession of the manifold sins and ingratitude of the Israelites.

Repented. Ceased to punish, (Eusebius) when the people repented. (St. Jerome) ---

God then regarded them in mercy, having given them grace to repent. (Worthington)

Haydock: Psa 105:1 - Alleluia // Give glory Alleluia. The word is repeated in some copies. (St. Jerome) --- But Hebrew has only one at the end of the preceding psalm: of which this appears t...

Alleluia. The word is repeated in some copies. (St. Jerome) ---

But Hebrew has only one at the end of the preceding psalm: of which this appears to be a sequel. As in the former, God's favours were specified, so here the ingratitude of his people is acknowledge. (Calmet) ---

It may refer to the Jews during, (Eusebius; Vatable) or after the captivity, (Calmet) and to all in the state of sin. (St. Jerome) (Berthier) ---

The 47th and 48th verses agree with the three last, which were sung at the translation of the ark, 1 Paralipomenon xvi. 34. (Haydock) ---

Hence that canticle now makes a part of our Psalm civ., xcv., and cv., with various alterations made by the prophet. (Berthier) ---

Give glory. Literally, "confess" (Haydock) your sins, to obtain mercy, (St. Chrysostom) or rather praise God, (Theodoret) who is the source of all good. (Worthington) ---

This was the usual prayer of the Israelites, in ceremonies of thanksgiving, 2 Paralipomenon v. 13. (Calmet)

Haydock: Psa 105:2 - Powers Powers. See Ecclesiasticus xliii. 29. No one can sufficiently praise God's power or mercy. (Berthier)

Powers. See Ecclesiasticus xliii. 29. No one can sufficiently praise God's power or mercy. (Berthier)

Haydock: Psa 105:3 - Times Times. He only who perseveres to the end shall be crowned, Matthew xxiv. 13., and Ezechiel xxxiii. (Haydock) --- Such as these can alone worthily...

Times. He only who perseveres to the end shall be crowned, Matthew xxiv. 13., and Ezechiel xxxiii. (Haydock) ---

Such as these can alone worthily sound forth God's praises, (Berthier) being so happy as to preserve their innocence, or at least to repent. (Worthington)

Haydock: Psa 105:4 - Us // People Us. Hebrew, "me." But Aquila, Syriac, &c., agree with the Septuagint. Some of the Jews were already returned, and pray for the liberation of their...

Us. Hebrew, "me." But Aquila, Syriac, &c., agree with the Septuagint. Some of the Jews were already returned, and pray for the liberation of their brethren. (Calmet) ---

The Fathers explain it of Christian converts. (St. Chrysostom) ---

People. According to thy gracious promises, that we may enjoy the blessings of thy elect. (Worthington)

Haydock: Psa 105:6 - Sinned Sinned. Here commences the confession of sins. The just man first accuses himself, Proverbs xviii. 17. (Calmet) --- The same prayer is repeated, ...

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 // Sea even 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 ...

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

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

Haydock: Psa 105:9 - Rebuked // Wilderness Rebuked. Commanding with power, Nahum i. 4. (Calmet) --- Wilderness. Or plain country. (Haydock)

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

Wilderness. Or plain country. (Haydock)

Haydock: Psa 105:10 - Redeemed 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 de...

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

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

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

Haydock: Psa 105:13 - Counsel 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) --- ...

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

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 Fulness. Or disgust: Greek: plesmone. Septuagint probably read zore, (as Numbers xi. 20.) instead of razon. Hebrew, "leanness," (Calmet) whi...

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 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, Number...

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 Adiron. With Core, though his children were preserved. (Calmet) --- God presently resented the injury done to his ministers. (Eusebius)

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

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

Haydock: Psa 105:18 - Wicked Wicked. Two hundred and fifty accomplices, (Numbers xv. 35.; Calmet) and fourteen thousand seven hundred murmurers. (Menochius)

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

Haydock: Psa 105:19 - Graven Graven. Hebrew, "molten." The image must first be graven. (Berthier) (Exodus xxxii. 3.)

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

Haydock: Psa 105:20 - Grass Grass. This enhances their folly. God is often styled the glory of his people. (Calmet) --- Osee (x. 5.) contemptuously calls the golden calf, ...

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 Breach. Like a valiant captain, (Calmet) or pastor. (Haydock) --- God complains of those who neglected this duty, Ezechiel xiii. 5., and xxii. 30....

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

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

Haydock: Psa 105:26 - Over them Over them. Swearing (Calmet) to destroy them, (Haydock; Ezechiel xx. 23.) and scatter them, as they now experienced, Leviticus xxvi. 31., and Deuter...

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

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 Multiplied. All who had murmured perished, or this may relate to the 24,000, Numbers xxv. 9. (Calmet) --- Ezechiel xx. 23. St. Paul (1 Corinthian...

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 Evermore. Phinees thus by his pious zeal, merited (Worthington) God's favour, and the high priesthood (Numbers xxv. 13.; Calmet) for his posterity, ...

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 He distinguished with his lips. Moses, by occasion of the people's rebellion and incredulity, was guilty of distinguishing with his lips; when, in...

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 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 o...

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 // Polluted. Infecta: Greek: ephonoktanethe Chanaan. These unnatural sacrifices were perhaps practised under the judges, or at least under the kings. (Worthington) --- Some pretend that the ...

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 // Inventions And was. Hebrew, "and they were defiled." (St. Jerome) --- Inventions. Idols of their imaginations, (Haydock) and lusts. (Calmet)

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

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

Gill: Psa 105:1 - O give thanks unto the Lord // Call upon his name // make known his deeds among the people O give thanks unto the Lord,.... These are the words of David, either to the singers, or rather to the whole congregation of Israel, the seed of Abrah...

O give thanks unto the Lord,.... These are the words of David, either to the singers, or rather to the whole congregation of Israel, the seed of Abraham, and children of Jacob, Psa 105:6 stirring them up to praise and thankfulness for their mercies, temporal and spiritual; for the Messiah they had hope and expectation of, typified by the ark now brought home; for the word and ordinances, and opportunities of waiting upon God in them; for heaven and happiness, figured by Canaan's land given them to enjoy. Or, "confess or celebrate the Lord" x; his greatness and goodness: his being and perfections; his sovereignty over all creatures: confess him as your Creator, Benefactor, covenant God and Father; or, "confess to the Lord" y your sins and transgressions committed against him, his great grace and kindness to you, and your unworthiness to receive any favour from him.

Call upon his name; as such may to advantage, who are thankful for what they have received from him; these may and ought to call upon him, or pray to him, in faith and fervency, with frequency and importunity, in the truth and sincerity of their souls; and at all times, especially in times of trouble. Some, as Aben Ezra, interpret it, proclaim his name, make it known to others; call upon them to serve and worship him. This sense is mentioned by Kimchi, and agrees with what follows:

make known his deeds among the people: which are the effects of his counsel, wisdom, power, and goodness; such as the works of creation and providence, and especially of grace, and salvation; and which were to be published among the Heathen, for the glory of his name: and indeed the Gospel, which is ordered to be preached to all nations, is nothing else than a declaration of what Jehovah, Father, Son, and Spirit, have done and do.

Gill: Psa 105:2 - Sing unto him, sing psalms unto him // Talk ye of all his wondrous works Sing unto him, sing psalms unto him,.... Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David's time. ...

Sing unto him, sing psalms unto him,.... Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David's time. Psalms, hymns, and spiritual songs, are to be sung now, even the song of Moses, and of the Lamb. The wondrous things God had done for his people were sufficient matter for a song; and these were to be put into one, to be transmitted to posterity: it was usual in ancient times to hand down the history of memorable events by a song.

Talk ye of all his wondrous works: all the works of the Lord are wonderful; what David elsewhere says of himself may be said of them, that they are wonderfully made, even the least and most inconsiderable of them; and especially his works of grace, when it is observed for whom they are performed, or on whom they are wrought; sinful creatures, enemies to God, and deserving of his wrath. These are to be talked of freely and frequently, in friendly conversation, in order to gain a further knowledge of them, and warm each others hearts with them, and to lead into adoring and admiring views of the love and grace of God in them; and all of them deserve notice, none should be omitted, all are worthy of consideration and contemplation; for so the words may be rendered, "mediate" z "on all his wondrous works" Here is a large field for meditation; and when the heart is in a proper frame for it, meditation on the works of God is sweet, pleasant, and profitable.

Gill: Psa 105:3 - Glory ye in his holy name // Let the heart of them rejoice that seek the Lord Glory ye in his holy name,.... In the knowledge of it, as proclaimed in Christ; in being called by his name, and in having the honour to call upon his...

Glory ye in his holy name,.... In the knowledge of it, as proclaimed in Christ; in being called by his name, and in having the honour to call upon his name; in the holiness of it; and in Christ being made sanctification as well as righteousness, in whom all the seed of Israel are justified and glory; as they may also of interest in him, and communion with him.

Let the heart of them rejoice that seek the Lord; while he may be found, and where he may be found; who seek him in Christ, and under the guidance and direction of his Spirit; who seek him with their whole hearts, diligently and constantly. The Targum is,

"who seek doctrine from the Lord.''

Such may and should rejoice in him, and in him only; and that always, as they have reason to do, even in their hearts, since they that seek him find him; and whether it be at first conversion, or afterwards, or when he has for a time hid his face; it must be matter of joy to them, even to their very hearts, to find him whom they seek.

Gill: Psa 105:4 - Seek the Lord and his strength // seek his face evermore Seek the Lord and his strength,.... The ark, which is called his strength, and the ark of his strength, Psa 78:61, because he had shown his great stre...

Seek the Lord and his strength,.... The ark, which is called his strength, and the ark of his strength, Psa 78:61, because he had shown his great strength by it, in dividing the waters at Jordan, throwing down the walls of Jericho, and plaguing the Philistines because of it, when among them. This was a symbol of God's presence, before which he was sought by his people; and was a type of our Lord Jesus, the man of God's right hand, whom he has made strong for himself, and who is called his strength, Psa 80:18. Some render it, and which Aben Ezra makes mention of, though he rejects it, "seek the Lord in his strength"; or "by it": God is to be sought in Christ; he is the way of access to him. Or the meaning is, seek strength from the Lord; spiritual strength; strength to assist in the exercise of grace, and discharge of duty; seek it from him, in whom are both righteousness and strength. The Septuagint, Vulgate Latin, and Syriac versions, render it, "seek the Lord, and be ye strengthened". The way to gain an increase of spiritual strength is to seek the Lord by prayer, or in his ordinances; see Psa 138:3. The Targum is,

"seek the doctrine of the Lord, and his law.''

It follows:

seek his face evermore: his favour and lovingkindness; his smiling countenance, which beholds the upright; his gracious presence, and communion with him; which is always desirable, ever to be sought after, and will be eternally and without interruption enjoyed in another world.

Gill: Psa 105:5 - Remember his marvellous works which he hath done // His wonders, and the judgments of his mouth // and by the judgments of his mouth Remember his marvellous works which he hath done,.... Which Aben Ezra interprets of the works of creation; rather they seem to design the works of Pro...

Remember his marvellous works which he hath done,.... Which Aben Ezra interprets of the works of creation; rather they seem to design the works of Providence in favour of the children of Israel: best of all, works of grace done for his saints, none of which are to be forgotten; especially the great work of redemption and salvation, for the remembrance of which, under the New Testament, an ordinance is particularly appointed.

His wonders, and the judgments of his mouth: the above Jewish writer, by "wonders", understands the miracles in Egypt, the plagues inflicted on the Egyptians;

and by the judgments of his mouth, the laws and statutes given at Sinai: each of which were indeed to be remembered: but "his wonders" may take in all the wonderful things done in Egypt and in the wilderness, and in settling the Israelites in the land of Canaan; and "his judgments" may also intend the judgments which he threatened to bring upon the enemies of Israel, and which he did bring upon them as he said. The wonders of his grace, of his law and Gospel, his judgments and his testimonies, are not to be forgotten.

Gill: Psa 105:6 - O ye seed of Abraham his servant // ye children of Jacob his chosen O ye seed of Abraham his servant,.... These are the persons all along before addressed; the Israelites, who descended from Abraham, were his natural s...

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 // His judgments are all the earth 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 i...

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 // The word which he commanded to a thousand generations 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 ...

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 // And his oath unto Isaac 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, t...

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 // And to Israel for an everlasting covenant 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...

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 thee will I give 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...

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 // Yea, very few // yea, things that are not 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,...

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 one kingdom to another people 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...

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 // Yea, he reproved kings for their sakes 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. ...

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 // and he that toucheth him toucheth the apple of his eye // And do my prophets no harm Saying, Touch not mine anointed,.... Or, "mine anointed ones"; my Christs, as Abraham, Isaac, and Jacob, were, who, though not anointed with material ...

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 // He brake the whole staff of bread 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 whi...

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 was sold for a servant 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 s...

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 // He was laid in iron 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 h...

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 // the word of the Lord tried him 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 ...

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 // Even the ruler of the people // And let him go free 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 he...

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 // of him the whole family in heaven and in earth is named // And ruler of all his substance 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 h...

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 // And teach his senators wisdom 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...

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 // And Jacob sojourned in the land of Ham 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 c...

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 // And made them stronger than their enemies 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 na...

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 // To deal subtilly with his servants 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...

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 // And Aaron whom he had chosen 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 h...

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 // And wonders in the land of Ham 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 sig...

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 // And they rebelled not against his word 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...

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 // And slew their fish 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 ...

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 // In the chambers of their kings 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 th...

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 // And lice in all their coasts 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...

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 // And flaming fire in their land 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...

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 // And brake the trees of their coasts 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 comm...

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 // And caterpillars, and that without number 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 see...

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 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; wh...

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 // The chief of all their strength 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 ...

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 // And there was not one feeble person among their tribes 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 ...

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 // For the fear of them fell upon them 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 muc...

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 // And fire, to give light in the night 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 r...

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 // And satisfied them with the bread of heaven The people asked, and he brought quails,.... The Targum is, "they asked flesh, and he brought quails,'' or pheasants; some render it partridges,...

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 // They ran in the dry places like a river 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 ...

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 // And Abraham his servant 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 m...

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 // his chosen with gladness 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 Egy...

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 // And they inherited the labour of the people 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 ...

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 // Praise ye the Lord 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 sta...

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.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 105:1 Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. ...

NET Notes: Psa 105:5 Heb “and the judgments of his mouth.”

NET Notes: Psa 105:6 Heb “his”; the referent (God) has been specified in the translation for clarity.

NET Notes: Psa 105:7 Heb “in all the earth [are] his judgments.”

NET Notes: Psa 105:8 Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. ...

NET Notes: Psa 105:9 Heb “which.”

NET Notes: Psa 105:10 Or “eternal covenant.”

NET Notes: Psa 105:13 Heb “and from a kingdom to another nation.”

NET Notes: Psa 105:15 Heb “anointed.”

NET Notes: Psa 105:16 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 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 Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply ...

NET Notes: Psa 105:19 Heb “refined him.”

NET Notes: Psa 105:20 Heb “[the] king sent and set him free.”

NET Notes: Psa 105:21 Heb “he made him master of his house.”

NET Notes: Psa 105:22 Heb “and his elders he taught wisdom.”

NET Notes: Psa 105:23 Heb “lived as a resident alien.”

NET Notes: Psa 105:24 Heb “his,” referring to “his people.”

NET Notes: Psa 105:25 Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used ...

NET Notes: Psa 105:27 Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).

NET Notes: Psa 105:28 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 Heb “he spoke and flies came.”

NET Notes: Psa 105:32 Heb “fire of flames [was] in their land.”

NET Notes: Psa 105:34 Heb “he spoke and locusts came.”

NET Notes: Psa 105:35 Heb “the fruit of their ground.”

NET Notes: Psa 105:36 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 (p...

NET Notes: Psa 105:37 The word “enriched” is supplied in the translation for clarification and for stylistic reasons.

NET Notes: Psa 105:38 Heb “for fear of them had fallen upon them.”

NET Notes: Psa 105:39 Or “curtain.”

NET Notes: Psa 105:40 Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).

NET Notes: Psa 105:42 Heb “his holy word.”

NET Notes: Psa 105:43 Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”

NET Notes: Psa 105:44 Heb “and the [product of the] work of peoples they possessed.”

NET Notes: Psa 105:45 Heb “guard.”

Geneva Bible: Psa 105:1 O give thanks unto the LORD; call upon his name: ( a ) make known his deeds among the people. ( a ) For as much as the Israelites were exempted from ...

Geneva Bible: Psa 105:4 Seek the LORD, and his ( b ) strength: seek his face evermore. ( b ) By the strength and face he means the ark where God declared his power and his p...

Geneva Bible: Psa 105:5 Remember his ( c ) marvellous works that he hath done; his wonders, and the ( d ) judgments of his mouth; ( c ) Which he has wrought in the deliveran...

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 af...

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 a...

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...

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 ol...

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 nourishm...

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 su...

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 commandme...

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...

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 ha...

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 ...

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'...

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 Israel...

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 lus...

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 ...

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 the...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 105:14-15 - A Libation To Jehovah Inviolable Messiahs And Prophets He reproved kings for their sakes; 15. Saying, Touch not Mine anointed, and do My prophets no harm.'--Psalm 105:14-1...

Maclaren: Psa 105:19 - A Libation To Jehovah 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 affir...

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 wor...

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 pil...

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, ...

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...

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 wh...

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 (Ps...

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 word...

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...

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 o...

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 met...

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."...

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,...

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 t...

Constable: Psa 105:1-45 - --Psalm 105 This psalm praises God for His faithful dealings with Israel. it reviews Israel's history from...

Constable: Psa 105:1-6 - --1. Praise for God's greatness 105:1-6 The unknown psalmist called Israel (v. 6) to give thanks t...

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). ...

Constable: Psa 105:42-45 - --3. Praise for God's faithfulness 105:42-45 Again the psalmist reminded the reader of God's remem...

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Tafsiran/Catatan -- Lainnya

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"...

Evidence: Psa 105:22 A little science estranges men from God, but much science leads them back to Him. LOUIS PASTEUR

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) 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 ...

JFB: Psalms (Garis Besar) 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 let...

TSK: Psalms (Pendahuluan Kitab) 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 nation...

TSK: Psalms 105 (Pendahuluan Pasal) 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, ...

Poole: Psalms (Pendahuluan Kitab) 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 b...

Poole: Psalms 105 (Pendahuluan Pasal) 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 Is...

MHCC: Psalms (Pendahuluan Kitab) 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 writ...

MHCC: Psalms 105 (Pendahuluan Pasal) (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 ...

Matthew Henry: Psalms (Pendahuluan Kitab) 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 Te...

Matthew Henry: Psalms 105 (Pendahuluan Pasal) 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 ...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...