Psalms 105
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Psalms 105
O Give Thanks Unto the LORD: Israel's History Recalled
1O give thanks unto the LORD; call upon his name: make known his deeds among the people.
Jamieson-Fausset-Brown
PSALM 105
Psa 105:1-45. 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.
1. call ... name--(Psa 79:6; Ro 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 (Ge 12:8; 13:4).
among the people--or, "peoples" (Psa 18:49).
deeds--or, "wonders" (Psa 103:7).
PSALM 105
Psa 105:1-45. 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.
1. call ... name--(Psa 79:6; Ro 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 (Ge 12:8; 13:4).
among the people--or, "peoples" (Psa 18:49).
deeds--or, "wonders" (Psa 103:7).
The Pulpit Commentary
The psalmist exhorts the seed of Abraham (Psa_105:6) to give thanks to God and call upon his Name (Psa_105:1-3); to make him known among the Gentiles (Psa_105:1); to seek him and his strength (Psa_105:4); and to bear in mind his marvellous works (Psa_105:5). The "works" intended are those of his providential government of mankind, and especially those of his rule and government over his people Israel.
O give thanks unto the Lord (comp. Psa_106:1; Psa_107:1; Psa_111:1; Psa_136:1; Psa_138:1). Call upon his Name; i.e. call upon him with prayer and praise, "according to his historically manifested glory" (Hengstenberg). Make known his deeds (or, "his doings") among the people; rather, among the peoples; i.e. the heathen nations (comp. Psa_18:49; Psa_57:9; Isa_12:4).
The psalmist exhorts the seed of Abraham (Psa_105:6) to give thanks to God and call upon his Name (Psa_105:1-3); to make him known among the Gentiles (Psa_105:1); to seek him and his strength (Psa_105:4); and to bear in mind his marvellous works (Psa_105:5). The "works" intended are those of his providential government of mankind, and especially those of his rule and government over his people Israel.
O give thanks unto the Lord (comp. Psa_106:1; Psa_107:1; Psa_111:1; Psa_136:1; Psa_138:1). Call upon his Name; i.e. call upon him with prayer and praise, "according to his historically manifested glory" (Hengstenberg). Make known his deeds (or, "his doings") among the people; rather, among the peoples; i.e. the heathen nations (comp. Psa_18:49; Psa_57:9; Isa_12:4).
2Sing unto him, sing psalms unto him: talk ye of all his wondrous works.
The Pulpit Commentary
Sing unto him, sing psalms unto him; or," make melody unto him" (Cheyne); i.e. praise his Name (Psa_105:1) with song and music. Talk ye of all his wondrous works (comp. Psa_119:37, Psa_119:46), Those who are full of gratitude to God for all his mercies that he has vouchsafed them cannot refrain from speaking of his goodness when they converse with others.
Sing unto him, sing psalms unto him; or," make melody unto him" (Cheyne); i.e. praise his Name (Psa_105:1) with song and music. Talk ye of all his wondrous works (comp. Psa_119:37, Psa_119:46), Those who are full of gratitude to God for all his mercies that he has vouchsafed them cannot refrain from speaking of his goodness when they converse with others.
3Glory ye in his holy name: let the heart of them rejoice that seek the LORD.
Jamieson-Fausset-Brown
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 32:11; 40:16).
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 is, the power and love of God to His people, manifested in past deliverances.
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 32:11; 40:16).
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 is, the power and love of God to His people, manifested in past deliverances.
The Pulpit Commentary
Glory ye in his holy Name (comp. Psa_34:2, "My soul shall glory in the Lord'). As worldly men glory in their strength and riches, so the saints of God glory in God. Let the heart of them rejoice that seek the Lord (comp. Psa_33:21).
Glory ye in his holy Name (comp. Psa_34:2, "My soul shall glory in the Lord'). As worldly men glory in their strength and riches, so the saints of God glory in God. Let the heart of them rejoice that seek the Lord (comp. Psa_33:21).
4Seek the LORD, and his strength: seek his face evermore.
The Pulpit Commentary
Seek the Lord, and his strength: seek his face evermore. Turn to the Lord, not from him; seek his favour, his support, the light of his countenance.
Seek the Lord, and his strength: seek his face evermore. Turn to the Lord, not from him; seek his favour, his support, the light of his countenance.
5Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;
Jamieson-Fausset-Brown
5-6. judgments ... mouth--His judicial decisions for the good and against the wicked.
5-6. judgments ... mouth--His judicial decisions for the good and against the wicked.
The Pulpit Commentary
Remember his marvellous works that he hath done (see Psa_105:2). These "wondrous works" are apter than anything else to stir up the heart to gratitude and thankfulness to God; and therefore they naturally lead on to the utterance of praise and thanksgiving. His wonders; or, "miracles"—τὰ τέρατα αὐτοῦ, LXX.—such as those touched on in Psa_105:27-36 and Psa_105:39-41. And the judgments of his mouth. His sentences upon sinners, as upon the Egyptians (Psa_105:28, et seqq.) and upon the Canaanites (Psa_105:11, Psa_105:44).
Remember his marvellous works that he hath done (see Psa_105:2). These "wondrous works" are apter than anything else to stir up the heart to gratitude and thankfulness to God; and therefore they naturally lead on to the utterance of praise and thanksgiving. His wonders; or, "miracles"—τὰ τέρατα αὐτοῦ, LXX.—such as those touched on in Psa_105:27-36 and Psa_105:39-41. And the judgments of his mouth. His sentences upon sinners, as upon the Egyptians (Psa_105:28, et seqq.) and upon the Canaanites (Psa_105:11, Psa_105:44).
6O ye seed of Abraham his servant, ye children of Jacob his chosen.
The Pulpit Commentary
O ye seed of Abraham his servant; i.e. "his faithful and obedient follower" (see below, Psa_105:42; and comp. Gen_26:24; Gal_3:9). Ye children of Jacob his chosen; rather, his chosen ones. The word is in the plural, and must be referred, not to "Jacob," but to "children."
O ye seed of Abraham his servant; i.e. "his faithful and obedient follower" (see below, Psa_105:42; and comp. Gen_26:24; Gal_3:9). Ye children of Jacob his chosen; rather, his chosen ones. The word is in the plural, and must be referred, not to "Jacob," but to "children."
7He is the LORD our God: his judgments are in all the earth.
Jamieson-Fausset-Brown
7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.
7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.
The Pulpit Commentary
He is the Lord our God; rather, he, Jehovah, is our God. The psalmist now commences the praise of Jehovah in his own person, acting as spokesman for his people; and first of all declares his Godhead; next, his universal dominion. His judgments are in all the earth; i.e. "his sentences, decrees, laws, have a universal range, and command the obedience of all men."
He is the Lord our God; rather, he, Jehovah, is our God. The psalmist now commences the praise of Jehovah in his own person, acting as spokesman for his people; and first of all declares his Godhead; next, his universal dominion. His judgments are in all the earth; i.e. "his sentences, decrees, laws, have a universal range, and command the obedience of all men."
8He hath remembered his covenant for ever, the word which he commanded to a thousand generations.
Jamieson-Fausset-Brown
8-11. The covenant was often ratified.
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 inviolable law.
commanded--or, "ordained" (Psa 68:28).
to a thousand generations--perpetually. A verbal allusion to De 7:9 (compare Ex 20:6).
8-11. The covenant was often ratified.
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 inviolable law.
commanded--or, "ordained" (Psa 68:28).
to a thousand generations--perpetually. A verbal allusion to De 7:9 (compare Ex 20:6).
The Pulpit Commentary
He hath remembered his covenant forever. Thirdly, the psalmist praises God's faithfulness. God entered into a covenant with Israel, and that covenant still holds good. He has not forgotten it, and will never forget it. It is the word which he commanded to a thousand generations (comp. Deu_7:9). Professor Cheyne concludes, from this passage, that the psalm was not written during the Captivity. But surely a captive in Babylon might have had faith enough to believe that God had not abolished, but only suspended, his covenant.
He hath remembered his covenant forever. Thirdly, the psalmist praises God's faithfulness. God entered into a covenant with Israel, and that covenant still holds good. He has not forgotten it, and will never forget it. It is the word which he commanded to a thousand generations (comp. Deu_7:9). Professor Cheyne concludes, from this passage, that the psalm was not written during the Captivity. But surely a captive in Babylon might have had faith enough to believe that God had not abolished, but only suspended, his covenant.
9Which covenant he made with Abraham, and his oath unto Isaac;
The Pulpit Commentary
Which covenant he made with Abraham (see Gen_15:18). A promise was given even earlier (Gen_12:14, Gen_12:15); but it is not spoken of as a "covenant." And his oath unto Isaac. The "oath" was originally sworn to Abraham (Gen_22:16); but a further promise to "perform the oath" was given to Isaac (Gen_26:3).
Which covenant he made with Abraham (see Gen_15:18). A promise was given even earlier (Gen_12:14, Gen_12:15); but it is not spoken of as a "covenant." And his oath unto Isaac. The "oath" was originally sworn to Abraham (Gen_22:16); but a further promise to "perform the oath" was given to Isaac (Gen_26:3).
10And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:
The Pulpit Commentary
And confirmed the same unto Jacob for a law (see Gen_28:13). And to Israel; i.e. to Jacob, after he had given him the name of Israel (see Gen_35:12).
And confirmed the same unto Jacob for a law (see Gen_28:13). And to Israel; i.e. to Jacob, after he had given him the name of Israel (see Gen_35:12).
11Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:
The Pulpit Commentary
Saying, Unto thee will I give the land of Canaan (see Gen_13:15; Gen_17:8; Gen_26:3; Gen_28:13). The lot of your inheritance; literally, the cord, or line, of your inheritance (comp. Psa_78:55). The words are not found among the promises made to the patriarchs, but are perhaps regarded by the writer as implied in them. When the allotment of Canaan to the several tribes was made, recourse was doubtless had to the measuring line.
Saying, Unto thee will I give the land of Canaan (see Gen_13:15; Gen_17:8; Gen_26:3; Gen_28:13). The lot of your inheritance; literally, the cord, or line, of your inheritance (comp. Psa_78:55). The words are not found among the promises made to the patriarchs, but are perhaps regarded by the writer as implied in them. When the allotment of Canaan to the several tribes was made, recourse was doubtless had to the measuring line.
12When they were but a few men in number; yea, very few, and strangers in it.
Jamieson-Fausset-Brown
12-15. few ... in number--alluding to Jacob's words (Ge 34:30), "I being few in number."
yea, very few--literally, "as a few," that is, like fewness itself (compare Is 1:9).
strangers--sojourners in the land of their future inheritance, as in a strange country (He 11:9).
12-15. few ... in number--alluding to Jacob's words (Ge 34:30), "I being few in number."
yea, very few--literally, "as a few," that is, like fewness itself (compare Is 1:9).
strangers--sojourners in the land of their future inheritance, as in a strange country (He 11:9).
The Pulpit Commentary
When they were but a few men in number; literally, when they were men of number; i.e. when they could be easily counted. A few scores at the utmost, or, with their entire households, a few hundreds (Gen_14:14; Gen_33:1). Yea, very few, and strangers in it; i.e. "in the land of Canaan" (comp. Exo_6:4).
When they were but a few men in number; literally, when they were men of number; i.e. when they could be easily counted. A few scores at the utmost, or, with their entire households, a few hundreds (Gen_14:14; Gen_33:1). Yea, very few, and strangers in it; i.e. "in the land of Canaan" (comp. Exo_6:4).
13When they went from one nation to another, from one kingdom to another people;
The Pulpit Commentary
When they went from one nation to another. Abraham "went from" Ur of the Chaldees to Haran of the Syrians, from Haran to Canaan, from Canaan to Philistia, and once as far as Egypt. Isaac and Jacob were also wanderers, though not to the same extent. From one kingdom to another people. Chaldea, Philistia, and Egypt were "kingdoms;" the Syrians and Canaanites, "peoples."
When they went from one nation to another. Abraham "went from" Ur of the Chaldees to Haran of the Syrians, from Haran to Canaan, from Canaan to Philistia, and once as far as Egypt. Isaac and Jacob were also wanderers, though not to the same extent. From one kingdom to another people. Chaldea, Philistia, and Egypt were "kingdoms;" the Syrians and Canaanites, "peoples."
14He suffered no man to do them wrong: yea, he reproved kings for their sakes;
The Pulpit Commentary
He suffered no man to do them wrong: yea, he reproved kings for their sakes. The reference is to the punishment inflicted on the Pharaoh of Abraham's time (Gen_12:17), and on Abimelech of Gerar (Gen_20:3, Gen_20:7, Gen_20:18).
He suffered no man to do them wrong: yea, he reproved kings for their sakes. The reference is to the punishment inflicted on the Pharaoh of Abraham's time (Gen_12:17), and on Abimelech of Gerar (Gen_20:3, Gen_20:7, Gen_20:18).
15Saying, Touch not mine anointed, and do my prophets no harm.
The Pulpit Commentary
Saying, Touch not mine anointed; literally, mine anointed ones; i.e. those consecrated to my service, as were Abraham, Isaac, and Jacob. And do my prophets no harm (comp. Gen_20:7; Gen_27:27-29 and Gen_27:39, Gen_27:40; Gen_49:3-27). The actual words of this verse do not occur in Genesis, but they express the lesson which God's dealings with Pharaoh and Abimelech taught the kings and peoples.
Saying, Touch not mine anointed; literally, mine anointed ones; i.e. those consecrated to my service, as were Abraham, Isaac, and Jacob. And do my prophets no harm (comp. Gen_20:7; Gen_27:27-29 and Gen_27:39, Gen_27:40; Gen_49:3-27). The actual words of this verse do not occur in Genesis, but they express the lesson which God's dealings with Pharaoh and Abimelech taught the kings and peoples.
16Moreover he called for a famine upon the land: he brake the whole staff of bread.
Jamieson-Fausset-Brown
16. God ordered the famine. God
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 (Mt 8:8, 9).
upon the land--namely, Canaan (Ge 41:54).
staff of bread--what supports life (Le 26:26; Psa 104:15; Is 3:1).
16. God ordered the famine. God
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 (Mt 8:8, 9).
upon the land--namely, Canaan (Ge 41:54).
staff of bread--what supports life (Le 26:26; Psa 104:15; Is 3:1).
The Pulpit Commentary
Moreover he called for a famine upon the land. To "call for a famine" is the same thing as to create a famine. What God "calls for" immediately exists (see Gen_1:3). "The land" intended is the land of Canaan. He brake the whole staff of bread (comp. Le 26:26; Isaiah lit. 1). Bread is called a "staff," as the great support of life. (For the severity of the famine in Canaan, see Gen_41:1; Gen_42:5; Gen_43:1.)
Moreover he called for a famine upon the land. To "call for a famine" is the same thing as to create a famine. What God "calls for" immediately exists (see Gen_1:3). "The land" intended is the land of Canaan. He brake the whole staff of bread (comp. Le 26:26; Isaiah lit. 1). Bread is called a "staff," as the great support of life. (For the severity of the famine in Canaan, see Gen_41:1; Gen_42:5; Gen_43:1.)
17He sent a man before them, even Joseph, who was sold for a servant:
Jamieson-Fausset-Brown
17-21. Joseph was sent of God (Ge 45:5).
17-21. Joseph was sent of God (Ge 45:5).
The Pulpit Commentary
He sent a man before them, even Joseph. This is the real sense, though it is not fully expressed in the Hebrew. On the providential sending of Joseph into Egypt, see his own words, "God did send me before you, to preserve life" (Gen_45:5). Who was sold for a servant (comp. Gen_33:1-20 :28, 36; Gen_39:1).
He sent a man before them, even Joseph. This is the real sense, though it is not fully expressed in the Hebrew. On the providential sending of Joseph into Egypt, see his own words, "God did send me before you, to preserve life" (Gen_45:5). Who was sold for a servant (comp. Gen_33:1-20 :28, 36; Gen_39:1).
18Whose feet they hurt with fetters: he was laid in iron:
The Pulpit Commentary
Whose feet they hurt with fetters: he was laid in iron; rather, his soul entered into iron. In Genesis nothing more is said than that Joseph "was bound" in the prison (Gen_40:3). But the psalmist knows what imprisonment was in those early times.
Whose feet they hurt with fetters: he was laid in iron; rather, his soul entered into iron. In Genesis nothing more is said than that Joseph "was bound" in the prison (Gen_40:3). But the psalmist knows what imprisonment was in those early times.
19Until the time that his word came: the word of the LORD tried him.
The Pulpit Commentary
Until the time that his word came; i.e. "came true," "came to pass" (comp. Deu_18:22; Jer_17:15). Joseph's "word came," when the chief butler was restored to favour, and the chief baker hanged (Gen_40:20-22). The word of the Lord tried him. It is difficult to decide what "word of the Lord" is meant. Hengstenberg suggests "the promise of the possession of Canaan." But this had not been made to him. Dean Johnson thinks that there is an "implied promise" to Joseph himself in Gen_37:5, Gen_37:9, etc.—a promise that he should be raised to an eminent rank above his brethren, and that it was this promise which, during the time of his affliction, "tried" or tested him.
Until the time that his word came; i.e. "came true," "came to pass" (comp. Deu_18:22; Jer_17:15). Joseph's "word came," when the chief butler was restored to favour, and the chief baker hanged (Gen_40:20-22). The word of the Lord tried him. It is difficult to decide what "word of the Lord" is meant. Hengstenberg suggests "the promise of the possession of Canaan." But this had not been made to him. Dean Johnson thinks that there is an "implied promise" to Joseph himself in Gen_37:5, Gen_37:9, etc.—a promise that he should be raised to an eminent rank above his brethren, and that it was this promise which, during the time of his affliction, "tried" or tested him.
20The king sent and loosed him; even the ruler of the people, and let him go free.
The Pulpit Commentary
The king sent and loosed him (see Gen_41:14). Even the ruler of the people. Pharaoh, ruler of the Egyptians. Let him go free; i.e. made him a free man, instead of a prisoner and a slave.
The king sent and loosed him (see Gen_41:14). Even the ruler of the people. Pharaoh, ruler of the Egyptians. Let him go free; i.e. made him a free man, instead of a prisoner and a slave.
21He made him lord of his house, and ruler of all his substance:
The Pulpit Commentary
He made him lord of his house, and ruler of all his substance (see Gen_41:40).
He made him lord of his house, and ruler of all his substance (see Gen_41:40).
22To bind his princes at his pleasure; and teach his senators wisdom.
Jamieson-Fausset-Brown
22. To bind--Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 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).
teach ... senators wisdom--the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.
22. To bind--Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 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).
teach ... senators wisdom--the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.
The Pulpit Commentary
To bind his princes at his pleasure. The kings of Egypt were despots, and could imprison any subject. Joseph, as the Pharaoh's alter ego (Gen_41:40, Gen_41:44), would, of course, be able to do the same. And teach his senators wisdom. As being wiser than any of them (Gen_41:38, Gen_41:39).
To bind his princes at his pleasure. The kings of Egypt were despots, and could imprison any subject. Joseph, as the Pharaoh's alter ego (Gen_41:40, Gen_41:44), would, of course, be able to do the same. And teach his senators wisdom. As being wiser than any of them (Gen_41:38, Gen_41:39).
23Israel also came into Egypt; and Jacob sojourned in the land of Ham.
Jamieson-Fausset-Brown
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 (Ge 46:6, 7).
sojourned--(Ge 47:4).
land of Ham--or, Egypt (Psa 78:51).
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 (Ge 46:6, 7).
sojourned--(Ge 47:4).
land of Ham--or, Egypt (Psa 78:51).
The Pulpit Commentary
Israel also came into Egypt; and Jacob. (For the conjunction of both names of the patriarch, see Psa_105:10. For the journey of the Patriarch from Canaan into Egypt, see Gen_46:1-7.) Sojourned in the land of Ham; or, was a sojourner. As a "stranger" and a "sojourner," Jacob charged his sons not to bury him in Egypt, but in the land of Canaan, with his fathers (Gen_49:29; Gen_50:5). (For the use of the periphrasis, "land of Ham," instead of Egypt, see below, Psa_105:27; and comb. Psa_106:22.)
Israel also came into Egypt; and Jacob. (For the conjunction of both names of the patriarch, see Psa_105:10. For the journey of the Patriarch from Canaan into Egypt, see Gen_46:1-7.) Sojourned in the land of Ham; or, was a sojourner. As a "stranger" and a "sojourner," Jacob charged his sons not to bury him in Egypt, but in the land of Canaan, with his fathers (Gen_49:29; Gen_50:5). (For the use of the periphrasis, "land of Ham," instead of Egypt, see below, Psa_105:27; and comb. Psa_106:22.)
24And he increased his people greatly; and made them stronger than their enemies.
The Pulpit Commentary
And he increased his people greatly (comp. Exo_1:7, Exo_1:12, Exo_1:20). And made them stronger than their enemies. So the Pharaoh who introduced the hard bondage, "The people of the children of Israel are more and mightier than we" (Exo_1:9).
And he increased his people greatly (comp. Exo_1:7, Exo_1:12, Exo_1:20). And made them stronger than their enemies. So the Pharaoh who introduced the hard bondage, "The people of the children of Israel are more and mightier than we" (Exo_1:9).
25He turned their heart to hate his people, to deal subtilly with his servants.
The Pulpit Commentary
He turned their heart to hate his people. Not by direct action on their heart, but by prospering Israel until their jealousy was stirred. To deal subtilly with his servants (comp. Exo_1:10).
He turned their heart to hate his people. Not by direct action on their heart, but by prospering Israel until their jealousy was stirred. To deal subtilly with his servants (comp. Exo_1:10).
26He sent Moses his servant; and Aaron whom he had chosen.
Jamieson-Fausset-Brown
26. Moses ... chosen--both what they were by divine choice (Psa 78:70).
26. Moses ... chosen--both what they were by divine choice (Psa 78:70).
The Pulpit Commentary
He sent Moses his servant. The mission of Moses is related in Exo_3:10-18; Exo_4:1-9. And Aaron whom he had chosen. (For Aaron's mission, see Exo_4:14-17.)
He sent Moses his servant. The mission of Moses is related in Exo_3:10-18; Exo_4:1-9. And Aaron whom he had chosen. (For Aaron's mission, see Exo_4:14-17.)
27They shewed his signs among them, and wonders in the land of Ham.
Jamieson-Fausset-Brown
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, Margin). Compare the same Hebraism (Psa 65:3, Margin).
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, Margin). Compare the same Hebraism (Psa 65:3, Margin).
The Pulpit Commentary
They showed his signs among them; literally, the matters of his signs; i.e. his long series of signs. Aaron showed the earlier signs generally (Exo_7:10, Exo_7:19, Exo_7:20; Exo_8:6, Exo_8:17), Moses the later ones (Exo_9:10, Exo_9:23; Exo_10:13, Exo_10:22). And wonders in the land of Ham (comp. Psa_105:23 and Psa_106:22).
They showed his signs among them; literally, the matters of his signs; i.e. his long series of signs. Aaron showed the earlier signs generally (Exo_7:10, Exo_7:19, Exo_7:20; Exo_8:6, Exo_8:17), Moses the later ones (Exo_9:10, Exo_9:23; Exo_10:13, Exo_10:22). And wonders in the land of Ham (comp. Psa_105:23 and Psa_106:22).
28He sent darkness, and made it dark; and they rebelled not against his word.
Jamieson-Fausset-Brown
28-36. The ninth plague is made prominent as peculiarly wonderful.
they rebelled not--Moses and Aaron promptly obeyed God (He 11:27); (compare Ex 7:1-11:10 and Psa 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jr 13:16), the literal plague of darkness (Ex 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.
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, being omitted.
28-36. The ninth plague is made prominent as peculiarly wonderful.
they rebelled not--Moses and Aaron promptly obeyed God (He 11:27); (compare Ex 7:1-11:10 and Psa 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jr 13:16), the literal plague of darkness (Ex 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.
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, being omitted.
The Pulpit Commentary
He sent darkness, and made it dark (see Exo_10:21-23). And they rebelled not against his word. If the "not" is to stand in this passage, it must be referred to Moses and Aaron. Professor Cheyne, however, following the Septuagint and Peshito versions, boldly cancels the "not."
He sent darkness, and made it dark (see Exo_10:21-23). And they rebelled not against his word. If the "not" is to stand in this passage, it must be referred to Moses and Aaron. Professor Cheyne, however, following the Septuagint and Peshito versions, boldly cancels the "not."
29He turned their waters into blood, and slew their fish.
The Pulpit Commentary
He turned their waters into blood, and slew their fish (comb. Exo_7:20, Exo_7:21).
He turned their waters into blood, and slew their fish (comb. Exo_7:20, Exo_7:21).
30Their land brought forth frogs in abundance, in the chambers of their kings.
The Pulpit Commentary
Their land brought forth frogs in abundance (Exo_8:6). In the chambers of their kings (see Exo_8:3; and comb. Exo_8:8).
Their land brought forth frogs in abundance (Exo_8:6). In the chambers of their kings (see Exo_8:3; and comb. Exo_8:8).
31He spake, and there came divers sorts of flies, and lice in all their coasts.
The Pulpit Commentary
He spake, and there came divers sorts of flies. The 'arob is now generally thought to be either the dog fly (κυνόμυια, LXX.) or some sort of beetle (see the comment on Exo_8:21). And lice in all their coasts; rather, gnats (see on Exo_8:17).
He spake, and there came divers sorts of flies. The 'arob is now generally thought to be either the dog fly (κυνόμυια, LXX.) or some sort of beetle (see the comment on Exo_8:21). And lice in all their coasts; rather, gnats (see on Exo_8:17).
32He gave them hail for rain, and flaming fire in their land.
The Pulpit Commentary
He gave them hail for rain (see Exo_9:23). And flaming fire in their land; i.e. lightning, described in Exo_9:23 as "fire that ran along upon the ground."
He gave them hail for rain (see Exo_9:23). And flaming fire in their land; i.e. lightning, described in Exo_9:23 as "fire that ran along upon the ground."
33He smote their vines also and their fig trees; and brake the trees of their coasts.
The Pulpit Commentary
He smote their vines also and their fig trees. The hail "smote every herb of the field, and brake every tree of the field" (Exo_9:25; comb. Psa_78:47). The sceptical objection that Egypt had no vines has long been given up. And brake the trees of their coasts. Hail, though it cannot "break" trees of any size, may do great damage to the leaves and the smaller branches.
He smote their vines also and their fig trees. The hail "smote every herb of the field, and brake every tree of the field" (Exo_9:25; comb. Psa_78:47). The sceptical objection that Egypt had no vines has long been given up. And brake the trees of their coasts. Hail, though it cannot "break" trees of any size, may do great damage to the leaves and the smaller branches.
34He spake, and the locusts came, and caterpillers, and that without number,
The Pulpit Commentary
He spake, and the locusts came (see Exo_10:13, Exo_10:14). And caterpillars. Either a kind of locust, or the locust at one period of its growth. Not mentioned in Exodus. And that without number (see Exo_10:14, Exo_10:15).
He spake, and the locusts came (see Exo_10:13, Exo_10:14). And caterpillars. Either a kind of locust, or the locust at one period of its growth. Not mentioned in Exodus. And that without number (see Exo_10:14, Exo_10:15).
35And did eat up all the herbs in their land, and devoured the fruit of their ground.
The Pulpit Commentary
And did eat up all the herbs in their land, and devoured the fruit of their ground (comp. Exo_10:15, "They [i.e. the locusts] did eat every herb of the land, and all the fruit of the trees which the hail had left").
And did eat up all the herbs in their land, and devoured the fruit of their ground (comp. Exo_10:15, "They [i.e. the locusts] did eat every herb of the land, and all the fruit of the trees which the hail had left").
36He smote also all the firstborn in their land, the chief of all their strength.
The Pulpit Commentary
He smote also all the firstborn in their land (see Exo_12:29). The chief of all their strength (comp. Psa_78:51).
He smote also all the firstborn in their land (see Exo_12:29). The chief of all their strength (comp. Psa_78:51).
37He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
Jamieson-Fausset-Brown
37. with silver and gold--presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).
one feeble person--or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Is 5:27).
37. with silver and gold--presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).
one feeble person--or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Is 5:27).
The Pulpit Commentary
He brought them forth also with silver and gold (Exo_12:35, Exo_12:36; comp. Exo_3:21, Exo_3:22). And there was not one feeble person among their tribes; literally, there was not one that stumbled among their tribes, or among his tribes. Probably there were many feeble persons, who were carried on beasts of burden, or in carts, or by their friends. But all those who walked had strength given to them, and did not stumble by the way (comp. Isa_5:27).
He brought them forth also with silver and gold (Exo_12:35, Exo_12:36; comp. Exo_3:21, Exo_3:22). And there was not one feeble person among their tribes; literally, there was not one that stumbled among their tribes, or among his tribes. Probably there were many feeble persons, who were carried on beasts of burden, or in carts, or by their friends. But all those who walked had strength given to them, and did not stumble by the way (comp. Isa_5:27).
38Egypt was glad when they departed: for the fear of them fell upon them.
Jamieson-Fausset-Brown
38. (Compare Ex 12:33; De 11:25).
38. (Compare Ex 12:33; De 11:25).
The Pulpit Commentary
Egypt was glad when they departed (see Exo_11:1, Exo_11:8; Exo_12:31, Exo_12:33). For the fear of them fell upon them. The Egyptians "were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men" (Exo_12:33).
Egypt was glad when they departed (see Exo_11:1, Exo_11:8; Exo_12:31, Exo_12:33). For the fear of them fell upon them. The Egyptians "were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men" (Exo_12:33).
39He spread a cloud for a covering; and fire to give light in the night.
Jamieson-Fausset-Brown
39. covering--in sense of protection (compare Ex 13:21; Nu 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 (Is 4:5, 6; compare Nu 9:16).
39. covering--in sense of protection (compare Ex 13:21; Nu 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 (Is 4:5, 6; compare Nu 9:16).
The Pulpit Commentary
He spread a cloud for a covering. The "pillar of the cloud" is intended. It was a "covering" to the Israelites on the night of the passage of the Red Sea (Exo_14:19, Exo_14:20), and perhaps also to some extent in the wilderness, when it may have sheltered them from the sun's rays (Hengstenberg); but its main purpose was to direct them on their way (Exo_14:21), to tell them when to move and when to step, and how long to stop (Exo_40:36-38). And fire to give light in the night. By night the "pillar of the cloud" became a "pillar of fire," shedding a certain radiance around, and giving the people under all circumstances sufficient light (Exo_13:21; Exo_40:38).
He spread a cloud for a covering. The "pillar of the cloud" is intended. It was a "covering" to the Israelites on the night of the passage of the Red Sea (Exo_14:19, Exo_14:20), and perhaps also to some extent in the wilderness, when it may have sheltered them from the sun's rays (Hengstenberg); but its main purpose was to direct them on their way (Exo_14:21), to tell them when to move and when to step, and how long to stop (Exo_40:36-38). And fire to give light in the night. By night the "pillar of the cloud" became a "pillar of fire," shedding a certain radiance around, and giving the people under all circumstances sufficient light (Exo_13:21; Exo_40:38).
40The people asked, and he brought quails, and satisfied them with the bread of heaven.
The Pulpit Commentary
The people asked, and he brought quails; literally, they asked (comp. Exo_16:3, Exo_16:13; Num_11:31). And satisfied them with the bread of heaven. The "bread of heaven" is the manna, which was given to the Israelites continuously from their first encampment in the wilderness of Sin (Exo_16:14, Exo_16:15) to their first Passover in Canaan (Jos_5:12). The quails seem to have been given only twice.
The people asked, and he brought quails; literally, they asked (comp. Exo_16:3, Exo_16:13; Num_11:31). And satisfied them with the bread of heaven. The "bread of heaven" is the manna, which was given to the Israelites continuously from their first encampment in the wilderness of Sin (Exo_16:14, Exo_16:15) to their first Passover in Canaan (Jos_5:12). The quails seem to have been given only twice.
41He opened the rock, and the waters gushed out; they ran in the dry places like a river.
The Pulpit Commentary
He opened the rock, and the waters gushed out (see Exo_17:5, Exo_17:6, and Num_20:8-11). They ran in the dry places like a river. A poetical exaggeration of Num_20:11, "The water came out abundantly, and the congregation drank, and their beasts also."
He opened the rock, and the waters gushed out (see Exo_17:5, Exo_17:6, and Num_20:8-11). They ran in the dry places like a river. A poetical exaggeration of Num_20:11, "The water came out abundantly, and the congregation drank, and their beasts also."
42For he remembered his holy promise, and Abraham his servant.
Jamieson-Fausset-Brown
42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Psa 105:8, 11). Ex 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 (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.
remembered ... and Abraham--or, "remembered His holy word (that is, covenant confirmed) with Abraham."
42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Psa 105:8, 11). Ex 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 (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.
remembered ... and Abraham--or, "remembered His holy word (that is, covenant confirmed) with Abraham."
The Pulpit Commentary
For he remembered his holy promise, and Abraham; i.e. his covenant with Abraham to bring his seed into the Holy Land. His servant (comp. Psa_105:6).
For he remembered his holy promise, and Abraham; i.e. his covenant with Abraham to bring his seed into the Holy Land. His servant (comp. Psa_105:6).
43And he brought forth his people with joy, and his chosen with gladness:
The Pulpit Commentary
And brought forth his people with joy, and his chosen with gladness. The "bringing forth" intended is that of the Israelites from the wilderness into Canaan. It was naturally attended with much "joy" and "gladness."
And brought forth his people with joy, and his chosen with gladness. The "bringing forth" intended is that of the Israelites from the wilderness into Canaan. It was naturally attended with much "joy" and "gladness."
44And gave them the lands of the heathen: and they inherited the labour of the people;
The Pulpit Commentary
And gave them the lands of the heathen (see Joshua 8-12.). And they inherited the labour of the people; rather, of the peoples (comp. Deu_6:10, Deu_6:11).
And gave them the lands of the heathen (see Joshua 8-12.). And they inherited the labour of the people; rather, of the peoples (comp. Deu_6:10, Deu_6:11).
45That they might observe his statutes, and keep his laws. Praise ye the LORD.
The Pulpit Commentary
That they might observe his statutes, and keep his laws. This was God's purpose. How far Israel was from carrying it out appears from the historical books generally, and perhaps still more from the writings of the prophets (see 2Ki_17:7-23; 2Ch_36:14-17; Isa_1:2-23; Jer_2:5-37; Hos_4:1-18, etc.). Praise ye the Lord (comp. Psa_104:35; Psa_106:1, Psa_106:48; Psa_111:1; Psa_112:1; Psa_113:1, etc.).
That they might observe his statutes, and keep his laws. This was God's purpose. How far Israel was from carrying it out appears from the historical books generally, and perhaps still more from the writings of the prophets (see 2Ki_17:7-23; 2Ch_36:14-17; Isa_1:2-23; Jer_2:5-37; Hos_4:1-18, etc.). Praise ye the Lord (comp. Psa_104:35; Psa_106:1, Psa_106:48; Psa_111:1; Psa_112:1; Psa_113:1, etc.).
THE HOLY BIBLE
Psalms
Chapter 105
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105