Exegetical and Hermeneutical Commentary of Psalms 105:1
O give thanks unto the LORD; call upon his name: make known his deeds among the people.
1. The LXX is probably right in placing Hallelujah at the beginning of this Psalm instead of at the end of Psalms 104. The two companion Psalms 103, 104 will then begin and end with Bless ye Jehovah; and the two companion Psalms 105, 106 will begin and end with Hallelujah.
The first verse is taken verbatim from Isa 12:4.
O give thanks unto the Lord ] The LXX renders , hence Vulg. and Jer. confitemini, ‘make confession,’ which may possibly be the primary meaning, from which the word derives its general sense to praise or give thanks. Psalms 106, 107, 118, 136 begin with the same invitation.
It is natural to connect these Psalms in which “Give thanks unto Jehovah” and “Praise ye Jah” (Hallelujah) recur so frequently with the function of the Levites “to praise and to give thanks” (1Ch 16:4; Ezr 3:11; Neh 12:24; &c.), and to regard them as composed expressly for the service of the Second Temple.
call upon his name ] Rather, proclaim his name, as in Exo 33:19; Exo 34:5-6; cp. Deu 32:3.
make known his doings among the peoples] It was Israel’s mission to proclaim to the world Jehovah’s revelation of His character made known to them in the facts of their history. Cp. Psa 9:11.
Fuente: The Cambridge Bible for Schools and Colleges
1 6. The Israelites are summoned to proclaim to all the nations Jehovah’s mighty doings for His people, and to stir up their own hearts to praise and thanksgiving by the recollection of His marvellous works.
Fuente: The Cambridge Bible for Schools and Colleges
O give thanks unto the Lord – The design here is to show that thanks should be given to the Lord in view of his dealings with his people, as stated in the subsequent portions of the psalm.
Call upon his name – More literally, Call him by his name; that is, Address him by his proper title; ascribe to him the attributes which properly belong to him; or, address him in a proper manner.
Make known his deeds among the people – What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the promised land. The word people here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, to wit, by a psalm of praise – by recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
Fuente: Albert Barnes’ Notes on the Bible
Psa 105:1
Make known His deeds among the people.
God in Jewish history, an object of worship
I. Gratitude for His mercy is demanded.
1. The greatness of His favours.
2. The disinterestedness of His motives.
II. The celebration of His works is demanded (verse 2).
1. Publicly.
2. Rapturously.
III. Delight in Him is demanded (verse 3). If a noble son rejoices in his father because of the nobility of his character, the greatness of his influence, the superiority of his attainments, natural and acquired, the greatness of his resources, how much more should a true man delight in the Infinite Father, the Fountain of all goodness.
IV. Pursuit of Him is demanded (verse 4).
1. For this we were made.
2. This alone is our happiness.
V. The remembrance of Him is demanded (verse 5). There are here two subjects for memory.
1. Gods wonderful works for man.
2. Gods wonderful utterances to man.
God has spoken to humanity many things, many times, in many lands–wonderful thought! These words should be remembered by all men. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CV
An exhortation to praise God for his wondrous works, 1-5;
his goodness to Abraham, Isaac, and Jacob, 6-16;
to Joseph in Egypt, 17-22;
to Israel in Egypt, 23-25;
to Moses in the same land, 26;
the plagues sent on the Egyptians, 27-36;
the deliverance of the Israelites out of Egypt, 37, 38;
how he supported them in the wilderness, 39-43;
and brought them into Canaan, 44, 45.
NOTES ON PSALM CV
We find several verses of this Psalm in 1Ch 16:7-14 c., from which it is evident that David was the author of the principal part of it: but it was probably enlarged and sung at the restoration of the people from the Babylonish captivity. The hallelujah which terminates the preceding Psalm, is made the title of this by the Vulgate, Septuagint, AEthiopic, and Arabic: but it has no title either in the Hebrew or Chaldee. The Syriac considers it a paraphrase on the words, “Fear not, Jacob, to go down into Egypt and teach us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us.” The Psalm is a history of God’s dealings with Abraham and his posterity, till their settlement in the promised land.
Verse 1. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Call upon his name or, proclaim his name, i.e. the fame and glory of his works, as it follows.
Among his people; each of you amongst his and your people, or even among the heathens, as you have opportunity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. call . . . name (Psa 79:6;Rom 10:13). Call on Him,according to His historically manifested glory. After the example ofAbraham, who, as often as God acquired for Himself a name in guidinghim, called in solemn worship upon the name of the Lord(Gen 12:8; Gen 13:4).
among the peopleor,”peoples” (Ps 18:49).
deedsor, “wonders”(Ps 103:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ps 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.
x celebrate Jehovam, Junius & Tremellius. y “Confitemini Domino”, V. L. Pagninus, Montanus, &c.
Fuente: John Gill’s Exposition of the Entire Bible
Invitation to the praise – praise that resounds far and wide among the peoples – of the God who has become manifest wondrously in the deeds and words connected with the history of the founding of Israel. , as in Psa 33:2; Psa 75:2, of a praising and thankful confession offered to God; , to call with the name of Jahve, i.e., to call upon it, of an audible, solemn attestation of God in prayer and in discourse (Symmachus, ). The joy of heart
(Note: The Mugrash of with the following Legarme seems here to be of equal value with Zakeph, 1Ch 16:10.)
that is desired is the condition of a joyous opening of the mouth and Israel’s own stedfast turning towards Jahve, the condition of all salutary result; for it is only His “strength” that breaks through all dangers, and His “face” that lightens up all darkness. , as Psa 105:7 teaches, are God’s judicial utterances, which have been executed without any hindrance, more particularly in the case of the Egyptians, their Pharaoh, and their gods. The chronicler has and , which is so far unsuitable as one does not know whether is to be referred to “Israel” the patriarch, or to the “seed of Israel,” the nation; the latter reference would be deutero-Isaianic. In both texts the lxx reads (ye His servants).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| An Invitation to Praise. | |
1 O give thanks unto the LORD; call upon his name: make known his deeds among the people. 2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works. 3 Glory ye in his holy name: let the heart of them rejoice that seek the LORD. 4 Seek the LORD, and his strength: seek his face evermore. 5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth; 6 O ye seed of Abraham his servant, ye children of Jacob his chosen. 7 He is the LORD our God: his judgments are in all the earth.
Our devotion is here warmly excited; and we are stirred up, that we may stir up ourselves to praise God. Observe,
I. The duties to which we are here called, and they are many, but the tendency of them all is to give unto God the glory due unto his name. 1. We must give thanks to him, as one who has always been our bountiful benefactor and requires only that we give him thanks for his favours–poor returns for rich receivings. 2. Call upon his name, as one whom you depend upon for further favours. Praying for further mercies is accepted as an acknowledgment of former mercies. Because he has inclined his ear unto me, therefore will I call upon him. 3. Make known his deeds (v. 1), that others may join with you in praising him. Talk of all his wondrous works (v. 2), as we talk of things that we are full of, and much affected with, and desire to fill others with. God’s wondrous works ought to be the subject of our familiar discourses with our families and friends, and we should talk of them as we sit in the house and as we go by the way (Deut. vi. 7), not merely for entertainment, but for the exciting of devotion and the encouraging of our own and others’ faith and hope in God. Even sacred things may be the matter of common talk, provided it be with due reverence. 4. Sing psalms to God’s honour, as those that rejoice in him, and desire to testify that joy for the encouragement of others and to transmit it to posterity, as memorable things anciently were handed down by songs, when writing was scarce. 5. Glory in his holy name; let those that are disposed to glory not boast of their own accomplishments and achievements, but of their acquaintance with God and their relation to him, Jer 9:23; Jer 9:24. Praise you his holy name, so some; but it comes all to one, for in glorying in him we give glory to him. 6. Seek him; place your happiness in him, and then pursue that happiness in all the ways that he has appointed. Seek the Lord and his strength, that is, the ark of his strength; seek him in the sanctuary, in the way wherein he has appointed us to seek him. Seek his strength, that is, his grace, the strength of his Spirit to work in you that which is good, which we cannot do but by strength derived from him, for which he will be enquired of. Seek the Lord and be strengthened; so divers ancient versions read it. Those that would be strengthened in the inward man must fetch in strength from God by faith and prayer. Seek his strength, and then seek his face; for by his strength, we hope to prevail with him for his favour, as Jacob did, Hos. xii. 3. “Seek his face evermore; seek to have his favour to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world, and even there shall be for ever seeking it in an infinite progression, and yet be for ever satisfied in it.” 7. Let the hearts of those rejoice that do seek him (v. 3); for they have chosen well, are well fixed, and well employed, and they may be sure that their labour will not be in vain, for he will not only be found, but he will be found the rewarder of those that diligently seek him. If those have reason to rejoice that seek the Lord, much more those that have found him.
II. Some arguments to quicken us to these duties. 1. “Consider both what he has said and what he has done to engage us for ever to him. You will see yourselves under all possible obligations to give thanks to him, and call upon his name, if you remember the wonders which should make deep and durable impressions upon you,–the wonders of his providence which he has wrought for you and those who are gone before you, the marvellous works that he has done, which will be had in everlasting remembrance with the thoughtful and with the grateful,–the wonders of his law, which he has written to you, and entrusted you with, the judgments of his mouth, as well as the judgments of his hand,” v. 5. 2. “Consider the relation you stand in to him (v. 6): You are the seed of Abraham his servant; you are born in his house, and being thereby entitled to the privilege of his servants, protection and provision, you are also bound to do the duty of servants, to attend your Master, consult his honour, obey his commands, and do what you can to advance his interests. You are the children of Jacob his chosen, and are chosen and beloved for the fathers’ sake, and therefore ought to tread in the steps of those whose honours you inherit. You are the children of godly parents; do no degenerate. You are God’s church upon earth, and, if you do not praise him, who should?” 3. Consider your interest in him: He is the Lord our God, v. 7. We depend upon him, are devoted to him, and from him our expectation is. Should not a people seek unto their God (Isa. viii. 19) and praise their God? Dan. v. 4. He is Jehovah our God. He that is our God is self-existent and self-sufficient, has an irresistible power and incontestable sovereignty: His judgments are in all the earth; he governs the whole world in wisdom, and gives law to all nations, even to those that know him not. The earth is full of the proofs of his power.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 105
Trials and Delivery
From Abraham to Moses God’s power and holiness were manifest to the seed of Abraham, as a basis or ground of their hope in His covenant with Abraham, Isaac, and Jacob, to give them an inheritance in Canaan; Even when they were few in number.
Scripture v. 1-22:
Verse 1 calls on all Israel (the redeemed) to: 1) “Give thanks to the Lord,” 2) Call upon His name; and 3) make known His deeds, of goodness and judgment, as the living God among the masses of people, 1Ch 16:8-36; Isa 12:4; Even as Abraham had done, Gen 12:8; Gen 13:4; Psa 18:49; Psa 103:7; Isa 63:14.
Verse 2 adds “sing ye unto him, sing PSALM unto him,” in praise and adoration of Him who has redeemed you, Psa 107:2; Mat 5:15-16; Act 1:8. One is further exhorted, “Talk ye of all his wondrous works,” tell it wherever you go, Mat 28:18-20; Mar 16:15; Joh 20:21; Rom 1:14-16.
Verses 3, 4 exhort men to “glory” in His holy name, and “let the heart of them rejoice that seek the Lord,” for He will be found, Joh 7:17. His holy name guarantees His covenant to deliver Israel out of her troubles, whereas glorying “in chariots and horses,” as the heathen did, would not be a basis for glorying with joy, Psa 20:7; Psa 33:21; Psa 69:6.
Verse 4 adds, “seek ye the Lord, and his strength: Seek his face (favor) evermore,” without fainting or falling by the wayside, Psa 27:8; Gal 6:9. Seek His continued favor, presence, and power, Psa 24:6; Psa 27:8.
Verses 5-7 call on the seed of Abraham and children of Jacob whom He has chosen to remember (recall) God’s marvelous or miraculous works, wonders, and judgments of His mouth, as related Psa 77:11; Psa 103:2; Isa 43:18. See too Deu 7:18-19; Deu 8:2; Deu 32:7.
Verse 7 adds that, “He is (exists) as the Lord our God.” His judgments are in all the earth, as expressed Isa 26:9. See too Gen 15:14; Exo 3:20; Exo 6:3-6; Psa 94:2.
Verses 8-10 assert that Jehovah God has remembered His covenant forever, the one He made (commanded) or certified to a thousand generations, Luk 1:72. He vowed it first to Abraham, and gave it with an oath. of assurance to Isaac; then confirmed it to Jacob for a law, extending it to Israel, as a nation, as an everlasting, unconditional covenant, as verified, Gen 17:2; Gen 22:16; Gen 26:3; Gen 28:13; Gen 35:11; Luk 1:73; Heb 6:17; Psa 68:28.
Verses 11-13 relate that He repeatedly assured them that He would give (dole out to them, of His own grace) the land of Canaan, the lot or pledge of their inheritance, Gen 15:18. This He declared to them, even when they were but very few in number among men of the earth, while themselves strangers in that land of Canaan, as related Gen 34:30; Deu 7:7; Gen 17:8; Heb 11:9. He repeatedly gave them words of hopeful assurance, “when they went from one nation to another, (and) from one kingdom to another people,” from one danger to another. This He did, not only to the patriarchs, Abraham, Isaac, and Jacob, but also to Israel, in Egypt, Canaan, Syria, and among the Philistines.
Verses 14, 15 relate that He “suffered (permitted) no man to do them wrong,” Gen 35:5. “Yea, he reproved kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm,” Gen 12:17. This alludes to Pharaoh’s warning regarding Abraham, Gen 12:7; and Abimelech of Gerar for Isaac’s sake, Gen 20:3. He too warned men against touching these patriarchs, whom He honored as “His anointed prophets,” Gen 26:11. This means His spirit was within and upon them as hearers of God’s message, Gen 41:38. Isaac is termed God’s prophet, Gen 20:7; Abraham received and related God’s prophetic words in vision and dream, Genesis ch. 15; In similar manner did Isaac at Beersheba, Jacob at Bethel, Mahanalm, and Jabbok. Men dare not touch God’s anointed, without His judgment wrath’s falling upon them.
Verses 16, 17 add that Jehovah “called for a famine upon the land (of Canaan); He brake the whole staff of bread,” caused the wheat, barley, flax, and rye to wither before grain matured for bread. Yet “He sent a man before them (before Israel) even Joseph, who was sold for a servant into Pharaoh’s household of servants, as related at length, Gen 41:54; Gen 42:5-6; 2Ki 8:1; Amo 3:6; Mat 8:8; Rev 6:8. See also Lev 26:26; Gen 45:5; Gen 50:20; Gen 37:28.
Verses 18, 19 further relate that Joseph was put in iron prison fetters that hurt his feet until the “time that the word of the Lord tried or tested him,” to pass judgment, for Divine service to God and his fellowman, even his own brethren, Gen 40:16; Act 16:24; See too Gen 39:20; Gen 39:22; Gen 40:3; Psa 107:10; Psa 12:6; Psa 18:30; 1Pe 1:7.
Verses 20-22 explain that Pharaoh made Joseph lord of his house, ruler, or steward over all his substance, or possessions, having released him from prison, to be free, Gen 41:14; Gen 39:4. He even extended Joseph’s power to “bind his princes at his pleasure, and teach his senators wisdom,” Gen 41:44; Pro 1:8; Job 28:16. Without Joseph’s mandate or sanction no prince, senator , or civil ruler could lift up his hand or foot in the land of Egypt, as he taught and directed them in all affairs of state, Gen 41:39. Such power is also attributed to the saints, Psa 149:5-9.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This Psalm, says Perowne, like the 78th and the 106th, has for its theme the early history of Israel, and Gods wonders wrought on behalf of the nation; but it differs from both those Psalms in the intention with which it pursues this theme. The 78th Psalm is didactic: its object is to teach a lesson; it recalls the past as conveying instruction and warning for the present. The 106th Psalm is a psalm of penitential confession. The history of the past appears in it only as a history of Israels sin. In this Psalm, on the other hand, the mighty acts of Jehovah for His people, from the first dawn of their national existence, are recounted as a fitting subject for thankfulness, and as a ground for future obedience. Those interpositions of God are specially dwelt upon which have a reference to the fulfilment of His promise, which exhibit most clearly His faithfulness to His covenant. Hence the series begins with the covenant made with Abraham, tracing all the steps in its fulfilment to the occupation of the promised land. Neither the author of the Psalm nor the occasion on which it was composed is known.
THE WORKS AND WORSHIP OF THE LORD
(Psa. 105:1-7)
Let us consider
I. The worship of the Divine Being. The Psalmist calls upon Israel to celebrate the worship of Jehovah, in
1. Thankful praise. Oh give thanks unto the Lord, call upon His name. Sing unto Him, sing psalms unto Him. Glory ye in His holy name. The reasons for this praise are the Lords glorious deeds, afterwards mentioned in the Psalm, and His holiness. God should be thankfully and joyfully praised because of His perfections and works.
2. Trustful prayer. Here is prayer for Divine strength: Seek the Lord and His strength. Only as we are strengthened by the Lord are we able to perform the duties and endure the trials of life. For Divine favour: Seek His face evermore; i.e., Seek His favour. (See a sketch on Psa. 80:3.) Here is perpetual prayer: Evermore. The godly soul will seek the favour of the Lord through all time and all eternity, and will progress in the enjoyment of that favour evermore. Here is prayer with gladness of heart. Let the heart of them rejoice that seek the Lord. Barnes: Let their heart rejoice, (a) because they are permitted to seek Him, (b) because they are inclined to seek Him, (c) because they have such a God to come to,one so mighty, so holy, so good, so gracious. And, may we not add? because of the encouragement which. His former deeds afford us in seeking Him.
II. The character of the Divine works. The deeds to which the Psalmist refers are those wrought on behalf of His people. He represents them as
1. Marvellous. His wondrous works, marvellous works that He hath done. The deeds mentioned in this Psalm (Psa. 105:27-41) were fitted to excite wonder and admiration.
2. Significant. In Psa. 105:5, Perowne does not translate His wonders, as in the A.V., but His tokens. The miracles which He wrought were not only surprising but instructive. His doings in the past were a foundation on which to base a joyful hope for the future. They abounded in encouragement and in warning.
3. Judicial. The judgments of His mouth. The wonders of God in Egypt were exactly so many judicial decisions of God in the case of Israel against the Egyptians, or of the Church of God against the world.
III. The treatment of the Divine works. The Poet calls upon the people to
1. Remember them. Remember His marvellous works. The doings of God on behalf of His people, both providential and redemptive, should never be forgotten by them. To forget them would involve
(1) base ingratitude to God;
(2) foolish disregard of the advantage of remembering them. The recollection of them would tend to strengthen faith, promote obedience, &c.
2. Ponder them. Talk of all His wondrous works. Both Hengstenberg and Perowne translate, Meditate, &c. Reflection must follow recollection. (See a sketch on Psa. 77:11-12.)
3. Publish them. Make known His deeds among the people. Declaration should follow reflection. (See on Psa. 77:11-12.)
IV. The people of the Divine choice. Ye seed of Abraham His servant, ye children of Jacob His chosen. He is the Lord our God. His chosen, plural, referring to the people, not to Jacob. It is on this ground, because they are Jacobs children, heritors of the covenant and the promises, that they are bound beyond all others to remember what God had done for them.Perowne. As the chosen people of God, they were the heirs of His promises, and so His mighty deeds in the past were pledges of His omnipotent help in the future. Being the people of God, theirs was the privilege of His protection and support and salvation. And theirs was the duty of praising His name, publishing His deeds, and performing His commands.
Let the people of God, in this age of Gospel grace, be mindful of both their privileges and their responsibilities.
SPIRITUAL JOYS
(Psa. 105:3. Let the heart of them rejoice that seek the Lord.)
Here is a generic term for Gods peoplethey seek the Lord,definite, yet comprehensive; it may be applied to the awakened sinnerhe seeks the Lord,to the professing Christianall his life life is seeking the Lord,and the matured, departing believer can do no more; he dies, seeking the Lord, nor will he fully find Him until he sees Him as He is in glory,I shall be satisfied when I awake with Thy likeness. To such persons it is that the Psalmist addresses the exhortation of the text: Let the heart of them rejoice, &c. Observe
I. That it is Gods will that His people should be happy. We might show that, notwithstanding all the disturbing causes, the goodness of God in desiring His creatures happiness appears in the animate world and among men in general, but the text limits it to His own people.
1. Consider what God has done to promote and secure the happiness of His people. He has redeemed them from sin, guilt, and corruption by the death, and passion, and glorification of His dear Son. That Son lives to intercede for them, and supplies them with all grace out of His fulness in glory. To comfort, cheer, animate, as well as to sanctify them, His Holy Spirit dwells in them. All things are theirs. They have abounding consolation and Divine joys, and peace which passeth all understanding. See Psa. 84:11.
2. The exhortations to joy and peace abound in Holy Scripture. It is a duty, as well as a privilege, for believers to be happy. See Psa. 33:1; Joh. 16:22; 2Co. 2:14; Eph. 4:4.
II. Still in all ages Gods people have been for the most part a sad and sorrowing people.
It is often assumed that their portion in this world is usually a sorrowful one. Large portions of sadness were administered to Jacob, to Joseph, to Moses, to David, Elijah, Jeremiahto say nothing of Job himself. See Act. 14:22.
And of modern Christians it is constantly alleged that they are gloomy and melancholy,and there is much in them to justify the worlds accusation, as happy and rejoicing believers are rather the exception than the rule among persons of piety.
III. How is this to be accounted for? God has made a rich provision for His peoples happiness, but they are not happy,why is this?
May it not be accounted for by their trials, temptations, afflictions? Certainly not! because God sends corresponding help and grace; all persons of experience would attest that the happiest and most rejoicing Christians are to be found among those who are most deeply afflicted. See 2Co. 1:5.
Does not God sometimes withhold spiritual consolations from His faithful and consistent people? He does so. See Isa. 50:10. But such cases are rare, and the time of shadows short, and speedily lead to stronger exercises of faith and surer joys. The absence of religious joy and peace is chiefly to be accounted for
1. In some instances by the hollowness of religious profession. The heart is not true and right with God,some secret passion, appetite, lust, desire, is allowed or indulged in. There can be no real happiness in religion while an idol is in the heart. See Mat. 6:24; 1Jn. 3:21.
2. Where there is not direct heart treachery nor self-deception there may be an unsuccessful conflict with indwelling sin. See Romans 7; 2Co. 5:4; Gal. 5:17. Natural character, impure or sceptical, or vain, passionate, and revengefuland the workings of these destroy peace of mind.
3. Defective views of Gods all-sufficient grace:labour as slaves, as hirelings, as legalistsforgetting that He who purchased forgiveness secured grace. See Joh. 15:4; Rom. 7:25; 2Co. 12:8-9.
4. Errors as to the ground and source of a believers rejoicing. Our joy, peace, comfort, &c., must spring not from our growth in grace, nor from anything in us nor done by us, but in and out of Christ aloneand all our sorrows are intended to drive us to this. (Psa. 5:11-12; Isa. 12:1-3; Isa. 61:10-11; Hab. 3:18.) So in the New Testament. (Php. 4:4.) God in Christ is the only abiding source of happiness to His people.
1. Let all sincere Christians believe that a sorrowful experience is a defective and imperfect condition of soul. Better be sad than indifferent, slumbering, &c. But a melancholy, gloomy, downcast, doubting state is not the normal condition of a believer.
2. Let all search and see whether any allowed sin, or inconsistency, or idol, remain in their hearts. There can be no peace, no success, no joy, till this A chan is stoned and burnt.
3. Let no one be satisfied until he is both happy and holy. Both within your reach.
Are you afflicted?no matter from what source, rejoice. Suffer affliction with people of God, &c.
Consolation withheld? Wait, and watch, and prayand look for the Spirit, and search for Christ until you find Him.
Corruptions? Nothing too hard for the Lord. Union with Christ by His Spirit alone subdues them.
Confused ideas? perplexed views? doubt? See Isa. 54:13. Pray for light, &c.
Happiness, present now, immediate, in store for you. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour.F. Close, D.D.
THE FAITHFUL PROMISES
(Psa. 105:8-15)
The Poet here sings of the covenant of the Lord with His ancient people, and the early stages of its fulfilment. In doing this he brings out several truths of universal application as to God and His engagements with man, on which we may profitably reflect.
I. The Lords remembrance of His promises. He hath remembered His covenant for ever. God cannot forget anything. All the things which He hath promised He will perform, though tedious ages may intervene between the giving of the promise and its fulfilment. If God were to forget His engagements He would cease to be God. If God were to forget for one moment, says Macdonald, the universe would grow blackvanishrush out again from the realm of law and order into chaos and night. His infinite intelligence, His unchangeableness and His past doings afford ample guarantees of the Lords unfailing remembrance of His promises.
II. The perpetuity of His promises. The word which He commanded to a thousand generations. Hengstenberg translates: The word which He ordained, &c. Perowne: The word which He confirmed, &c. A thousand generations means innumerable generations, always. AS the Psalmist says, the covenant is an everlasting covenant. For the gifts and calling of God are without repentance. Heaven and earth shall pass away, but My words shall not pass away. The promises of of God are to all generations. This is a glorious truth. Promises of pardon, sufficient grace, eternal and blessed life to every believer in the Lord, are for man in all ages and in all lands.
III. The confirmation of His promises. The covenant which He made with Abraham, and His oath unto Isaac, and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant. For the confirmation to Isaac, see Gen. 26:3-5; and to Jacob, Gen. 28:13-15; and to Israel, Gen. 35:9-12. In the experience of every generation God confirms the truth of His promises. Every age, as it passes away from this world, leaves behind it an additional volume testifying most conclusively to the faithfulness of God.
IV. The recipients of His promises. Concerning these the Psalmist indicates three characteristics. They are
1. Believers of the Divine Word. Abraham, Isaac, and Jacob were eminent for faith. (Heb. 11:8-9; Heb. 11:17-21.) God required the Israelites to believe His word and obey His commands. The blessings of salvation are promised to those who believe.
2. Consecrated to the Divine service. Mine anointed. The patriarchs were not anointed; but the Poet uses the language of his own day to set forth the idea that they were called and consecrated to the service of God. Those who truly believe the word of God, and accept the offers of His grace, devote themselves to His service. To them the promises of protection, sanctification, and the heavenly inheritance are made.
3. Recipients of Divine communications. My prophets. A good instance, says Perowne, of the wide signification of this word. It is derived from a root signifying to boil, to bubble up. The prophet is one in whose soul there rises a spring, a rushing stream of Divine inspiration. In the later language he not only receives the Divine word, but he is made the utterer of it, the organ of its communication to others. But in the earlier instances, as in that of Abraham, his official character does not distinctly appear, though doubtless, like Noah, he was a preacher of righteousness, and taught his own family (and through them ultimately the whole world) the way of the Lord. See Gen. 18:19. Here the prophet means little more than one to whom God speaks, one with whom He holds converse, whether by word, or vision, or dream, or inner voice. (Comp. Num. 12:6-8.) We approach nearest to what is meant by styling the patriarchs prophets when we read such passages as Gen. 18:17 : And Jehovah said, Shall I hide from Abraham that thing which I do? or again, the pleading of Abraham for Sodom, in Psa. 105:23-33 of the same chapter. It is, indeed, as pleading with God in intercession that Abraham is termed a prophet in Gen. 20:7. The title is thus very similar to that of the Friend of God (Isa. 41:8; 2Ch. 20:7; Jas. 2:23). The people of God, in whose experience His gracious promises are fulfilled, are in communication with Him. He speaks to them by His Word and by His Spirit. They have fellowship with Him. Such are three of the characteristics of the recipients of the promises of the Lord.
V. The fulfilment of His promises.
1. Gods promises will be fulfilled however great the apparent improbability. When God promised the land of Canaan to the patriarchs, the fulfilment of the promise seemed utterly improbable. At that time they were
(1) very few in number. Was it likely that they would ever be able to take possession of the land? or that their seed would ever be as the stars of the heaven for multitude?
(2) They were strangers in that land. They did not unite themselves with the people of the land, or acquire property there.
(3) They were wanderers. They went from one nation to another, from one kingdom to another people. They had no fixed residence. They were exposed to frequent dangers. How improbable that the land promised to them should ever be theirs! Yet the Lord fulfils His promise, and gives them the land. The things which appear to man improbable, or even impossible, God accomplishes, if He has promised to do so. Apply this to the perfection of individual character, to the future triumphs of Christianity in the world, &c.
2. Gods promises will be fulfilled though their fulfilment may necessitate the control of the greatest powers. He suffered no man to do them wrong; yea, He reproved kings for their sakes. See Gen. 12:10-20; Gen. 20:1-7. The Lord controls the mightiest as well as the meanest powers, for the protection of His people and the fulfilment of His promises.
CONCLUSION.
1. Warning to the wicked. God will inflict the punishment which He has denounced against sin.
2. Encouragement
(1) to the repentant sinner. The promises of forgiveness and grace are gloriously reliable.
(2) To the people of God. However improbable, apparently, not one good thing of all that He hath promised shall fail.
HISTORICAL SURPRISES
(Psa. 105:16-24)
From the 16th verse to the 38th verse the Psalmist gives an outline of the history of Israel in Egypt, exhibiting in it the fulfilment of the Divine purposes and the working of the Divine power. In the verses under consideration at present we have several surprises of the Divine providence.
I. A famine driving the people from the land promised to them, yet contributing to their possession of it. He called for a famine upon the land; He brake the whole staff of bread. The famine referred to is that which occurred in the time of Jacob, and which occasioned his migration into Egypt. This famine was no chance occurrence; it came not merely by the operation of material laws; God called for it; He ordered it. By reason of it Israel also came into Egypt, and Jacob sojourned in the land of Ham. Thus they departed from the promised laud; and so the fulfilment of the promise was rendered apparently more unlikely than ever. Yet in the providence of God their absence from the land of Canaan contributed to their ultimate possession of it. While in Egypt they increased in number, in power, in intelligence, &c.
II. A slave becomes the saviour of a country and of the chosen people. Notice here
1. The sin of man. Joseph was sold for a servant, or slave. Josephs position as a slave in Egypt was brought about by the envy and jealousy, the hatred and cruelty, of his brethren.
2. The providence of God. He sent a man before them. God so ordered events that Joseph was taken into Egypt, and there wondrously enabled to preserve the people of that land from perishing by famine, and to arrange for the reception and support of Israel and his family. Josephs position in Egypt was not an accident or a freak of fortune. Be not grieved, nor angry that ye sold me hither; for God did send me before you to preserve life. 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. The brethren of Joseph were free in their wickedness in selling him; they were guilty, in the sight of God, of jealousy, hatred, cruelty. Gods overruling of mans sin does not extenuate his guilt. Surely the wrath of man shall praise Thee, &c. In the providence of God, the detested slave became the honoured saviour of nations.
III. A prisoner is made the ruler over the land.
1. Imprisonment as the result of the wickedness of another. Joseph was imprisoned despite his own virtue, and by reason of the sins of his masters wife. (Gen. 39:7-20.)
2. Imprisonment painful to the sufferer. Whose feet they hurt with fetters; he was laid in iron. Margin, as in the Heb.: His soul came into iron. P. B. V.: The iron entered into his soul is a very expressive rendering, but it is incorrect. Perowne points out that in this verse we have a picture of an imprisonment much more severe than that given in Gen. 39:20-23; Gen. 40:4. But it may refer to the earlier stage of the imprisonment, before he had won the confidence of his gaoler, or it may be tinged with the colouring of poetry. But even, under the least unfavourable circumstances, imprisonment is painful to an upright man. It is one of the most severe trials to the soul of such a man. Moreover, in the case of Joseph, imprisonment was a trial of his faith. The word of the Lord tried him. God had promised to the family of which he was a member the possession of Canaan; and to him, in his dreams, exaltation and honour had been promised. So the saying or promise of God is said to try him, because during the years of his suffering and imprisonment it tested his faith and patience. Would God make good His word and raise him to honour? was an inquiry which often pressed itself upon Joseph.
3. Imprisonment Divinely overruled. Josephs imprisonment was overruled by God to promote the accomplishment of purposes the most important and benevolent. The Psalmist mentions
(1) The means by which his release was brought about. Until the time that his word came. The word is the word of Joseph by which he interpreted to the servants of Pharaoh their dreams in the prison. The verification of his interpretation of the dreams and his release from prison are regarded as cause and effect.
(2) The wisdom which he displayed. Joseph manifested such wisdom in interpreting the dreams of Pharaoh, and advising him as to the measures to be adopted to provide for the people during the years of famine, that the elders of Egypt were instructed by him. To teach his senators wisdom, is not to be interpreted that he literally instructed them in the art of politics. He displayed a wisdom superior to theirs, by which they were instructed.
(3) The power with which he was invested. As a result of the wisdom which he manifested, Pharaoh made him lord of his house and ruler of all his substance, &c. The administration of the affairs of the kingdom was placed entirely under his control. The most complete authority was given unto him. (Gen. 41:44.) Wonderful are the changes brought about in the providence of God, and wonderful the means by which they are brought about!
IV. A subject people growing stronger than a sovereign people. He increased His people greatly, and made them stronger than their enemies. (Exo. 1:7-9.) This increase in number and power the Poet attributes to God. The virtues of a godly character promote the growth and progress of a people. We have an illustration in the growth of the Christian provinces of Turkey in Europe, while the dominant Mahommedans are decaying.
CONCLUSION. From these surprises in the outworking of the Divine Providence, let us learn to TRUST GOD amid its mysteries.
1. Let those who are condemned and suffer wrongfully trust Him. In due time He will vindicate them, even as He did Joseph.
2. When the current of events seem opposed to His avowed purposes and promises, let us trust Him. He oft moves in a way that is mysterious to us. But He will accomplish His purposes and fulfil His promises.
A CRUEL PERSECUTION AND A GLORIOUS EMANCIPATION
(Psa. 105:25-38)
In these verses the Psalmist gives us a glimpse of
I. Israel persecuted in Egypt. We see here
1. The root of the persecution. He turned their heart to hate His people. The hostility of the Egyptians to the Israelites is here ascribed to God. Now we know that God is not in any sense the author of moral evil. God is light. Hence the statement of the Psalmist has occasioned much difficulty. The difficulty is of the same kind as when it is said that the Lord hardened the heart of Pharaoh. (See Homiletic Commentary, Critical Note, on Exo. 7:3.) We shall do well to bear in mind three facts.
(1) Pharaoh and his people were free in what they did to the Israelites.
(2) The Lord manifested His disapprobation of their conduct.
(3) Yet, nothingnot even the human will, free as it isis independent of God; and not even the worst passions of men are outside of His plan, or independent in such a sense that He does not afford the opportunity for their development and display. God so ordered events that the Egyptians became the enemies of His people, and rendered their removal to another land necessary. The goodness of the Lord to the Israelites exasperated the Egyptians against them. Though God is not the author of the sins of men, yet He serves His own purposes by them. The root of the persecution was the hatred of the Egyptians. The growing number and power of the Israelites aroused the jealousy, suspicion, and hatred of the Egyptians. Hatred is incipient murder.
2. The manner of the persecution. To deal subtilly with his servants. The word which is here rendered to deal subtilly, in Gen. 37:18, is rendered they conspired against. There is a reference to Exo. 1:10 : Come on, let us deal wisely with them, lest they multiply, &c. So, with diabolic cunning and cruelty, the male children were ordered to be slain as soon as they were born, and the burdens of the people were grievously increased. Malice is crafty to destroy: Satan has the serpents subtlety with his venom.
II. Israel emancipated from Egypt. God listened to the cries of His oppressed people and delivered them. Their emancipation was effected by the Lord God
1. By human instruments. He employed Moses and Aaron to accomplish this great work. They were
(1) Divinely commissioned. He sent Moses His servant, Aaron whom He had chosen. They were not popular agitators, but men of distinguished abilities, called of God to a great work.
(2) Divinely authenticated. They showed His signs among them, and wonders in the land of Ham. (Comp. Exo. 4:28; Exo. 4:30; Exo. 10:2; Psa. 78:43.)
(3) Obedient to the Divine commission. They rebelled not against His words. At first Moses was unwilling to undertake the mission; but afterwards he and Aaron shrank not from the task, but faithfully performed the bidding of the Lord. Unmoved by fear of Pharaoh, or by pity for his people, they did the work which the Lord committed to them.
2. By overcoming the most persistent resistance on the part of Pharaoh. Pharaoh would not obey the Divine command until the Lord had visited him and his people and country with terrible plagues. Psa. 105:28-36. (See Homiletic Commentary on Psa. 78:42-53, and Exodus 7-12.)
3. In circumstances favourable to His people. They were brought out of Egypt with
(1) Wealth. He brought them forth with silver and gold. In Exo. 12:35 it is said, They borrowed of the Egyptians jewels of silver and jewels of gold. Borrowed is an unhappy rendering, as the wordsignifies to penetrate, to ask pressingly, to require, to request, to beg, &c.
(2) Health. There was not one feeble person among their tribes. Perowne: There was none among their tribes that stumbled. Notwithstanding their afflictions, the people were healthy and hardy when they left Egypt.
(3) Respect. Egypt was glad when they departed; for the fear of them fell upon them. The Lord had so pleaded their cause that they were regarded by the Egyptians as under the special protection of God. The Egyptians were afraid of them, and realised a great feeling of relief when they had gone out from amongst them.
(4) Joy. He brought forth His people with joy, His chosen with gladness (Psa. 105:43). God exchanged their cry by reason of their burdens, for glad songs by reason of their deliverance.
CONCLUSION. Our subject speaks
1. Encouragement to the oppressed.
2. Warning to the oppressor.
3. Hope for the future of the race. The Lord reigneth.
DIVINE BLESSINGS IN HUMAN PILGRIMAGE
(Psa. 105:39-45)
In these verses the Psalmist briefly refers to the goodness of God to the Israelites in the wilderness, and their inheritance of Canaan, and states the reason why He had so dealt with them, and His purpose in His dealings with them. This portion of the poem may be used as illustrating the blessings of God in the pilgrimage of human life. These blessings are
I. Adapted to human needs. The needs of Israel in the wilderness represent the needs of human life. The Divine blessings were adapted to those needs.
1. Direction. He spread a cloud for a covering, and fire to give light in the night. In the daytime He led them with a cloud, and all the night with a light of fire. See Exo. 8:21. The way of man is not in himself; it is not in man that walketh to direct his steps. In all thy ways acknowledge Him, and He shall direct thy paths. He does so
(1) by the teachings of His Word;
(2) by the influences of His Spirit;
(3) by the indications of circumstances.
2. Protection. In the burning wilderness the cloud was a protection to the people against the heat of the sun by day; and by night the fire shielded them from the attacks of wild beasts. God is the sure defence of His people. Who is he that will harm you, if ye be followers of that which is good?
3. Provision. They asked, and He brought quails, and satisfied them with the bread of heaven. He opened the rock, and the waters gushed out; they ran in the dry places like a river. (On Psa. 105:40, see Homiletic Commentary on Psa. 78:24-29; and on Psa. 105:41, see Homiletic Commentary on Psa. 78:15-16.) God provides for His people all needful things for the body. Of the righteous the Lord says, Bread shall be given him, his waters shall be sure. No good will He withhold from them that walk uprightly. (Mat. 6:30-32). Spiritually His provisions are adapted to all our needs. As thy days, so shall thy strength be. My grace is sufficient for thee; for My strength is made perfect in weakness.
4. Possession. He gave them the lands of the heathen, and they inherited the labour of the people. (See Homiletic Commentary on Psa. 78:55.) During the wanderings in the wilderness the Israelites looked forward to the possession of Canaan as the end of their wanderings, their rest and home. A glorious inheritance awaits the good at the end of their pilgrimage,an inheritance incorruptible, and undefiled, and that fadeth not away, is reserved in heaven for them. This is an inspiration during the pilgrimage, &c.
II. Adequate to human needs. He satisfied them. The waters ran in the dry places like a river. The Divine provision for the Israelites in the wilderness was abundant. No one lacked anything. Having the Lord with them, they had all-sufficiency. So in the pilgrimage of human life the Divine provisions are adequate to every need. God shall supply all your need according to His riches in glory by Christ Jesus. God is able to make all grace abound toward you, that ye, always having all-sufficiency in all things, may abound to every good work. He is able to do exceeding abundantly above all that we ask or think. His wisdom is adequate to our direction; His wisdom and power to our protection; His resources for our provision, &c.
III. Guaranteed by Divine faithfulness. For He remembered His holy promise, and Abraham His servant. It is said of Israel in Egypt: And God heard their groaning, and God remembered His covenant with Abraham, &c. (Exo. 2:24-25). Because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, hath the Lord brought you out with a mighty hand, &c. They were unworthy and unfaithful, but God did these great things for them because of His word to their fathers. The faithful promises of God guarantee to us the blessings we need during our pilgrimage. Harvest may be blighted; fountains may be dried up; all finite resources may fail.
If this fail,
The pillard firmament is rottenness,
And earths base built on stubble.
IV. Bestowed for the most worthy purpose. The end of all Gods dealings with the Israelites was that they might observe His statutes, and keep His laws. His design was that Israel should be a holy nation, representing Him in the world, and claiming the world for Him as His own. The final cause of all the blessings He confers upon His people now is their conformity to His will. We are redeemed, called, guided, guarded, sustained, and animated with hopes of heaven, all with a view to our holiness.
The blessings of God in the pilgrimage of life
V. Call for devout praise. Praise ye the Lord. He has done, and is ever doing, great things for us; and to Him let us ascribe the praise. Hallelujah!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 105
DESCRIPTIVE TITLE
A Hymn of Praise to Jehovah for Giving Israel a Covenant Land in which to Observe His Law.
ANALYSIS
The Main Design of this Psalm is clearly to Endear the Land to the People for whom it was designed, that therein they should Observe Jehovahs Law. To attain this end the History of their First Fathers is traced as Circling Round this Land, and then the Steps are Traced by which the Nation was Brought Into the Land to Dwell There.
(P.R.I.) Praise ye Yah![404]
[404] That is, Public Readers Invitation. There can hardly be a doubt, says Ginsburg, that this [a sentence and not a mere single word] exhibits the primitive reading. Ginsburg further expresses the confident conclusion that the phrase was originally the prelectors [the public readers] invitation to the worshipers to join in the public responses.Gn. Intro., pp. 37581. Hence the omission of the phrase at end of this psalm, as there acknowledged.
1
Give ye thanks to Jehovah proclaim his name,[405]
[405] So Dr. Cp. Isa. 12:4.
make known among the peoples his doings:
2
Sing to him harp to him, soliloquise[406]
[406] Compose a songBr. DiscourseDel. Muse yeDr.
of all his wondrous works:
3
Make your boast in his holy name,
joyful be the heart of such as seek Jehovah
4
Search out Jehovah and his strength,
seek diligently his face at all times:
5
Commemorate his wondrous works which he hath done,
his tokens and the just decisions[407] of his mouth.
[407] Or: judgments.
6
Ye seed of Abraham[408] his servants,[409]
[408] Some cod.: Israel. Cp. 1Ch. 16:13Gn.
[409] So it shd. be (w. Sep., Syr.)Gn.
ye sons of Jacob his chosen ones:
7
He Jehovah is our God,
through all the land[410] are his regulations.[411]
[410] Or: earth.
[411] That is, by-laws, code of lawsas in Exodus 21-23. Or: just decisionsas in Psa. 105:5 above.
8
He remembereth to the ages his covenant,
the word he commanded to a thousand generations:
9
Which he solemnised with Abraham,
and his oath unto Isaac;
10
And he confirmed it to Jacob as a statute,
unto Israel a covenant to the ages,
11
Saying To thee will I give the land of Canaan,
the lot of your inheritance.
12
While as yet they[412] were men easily counted,
[412] Some cod. (w. Aram., Syr.): ye. Cp. 1Ch. 16:19Gn.
indeed few[413] and strangers therein:
[413] Caph veritatisO.G. 454.
13
And they wandered[414] from nation unto nation,
[414] went to and froPer.
from a kingdom unto another people:
14
He suffered no son of earth to oppress them,
and rebuked for their sakes kings: [saying]
15
Ye may not touch mine anointed ones,[415]
[415] Cp. Intro., Chap. III., Anointed.
nor to my prophets do harm.
16
And he called a famine on the land,
all the staff of bread he brake:
17
He sent before them a Man,[416]
[416] Almost=great man.
as a slave was he sold[even] Joseph:
18
They humbled with fetters his feet,[417]
[417] Written feet: read foot. Some cod. both read and write footGn.
into iron entered his soul:[418]
[418] Pathetic circumlocution for personal pronounDr. Prob. not merely his person physically; but all his sense of humiliation: Josephs whole sensitive personalityKp.
19
Until the time when came in his word,
speech of Jehovah had tested him:
20
A king sent and released him,
a ruler of peoples and unloosed him:
21
He made him lord of his house,
and ruler over all his possessions:
22
To bind his princes at his pleasure,[419]
[419] Ml: according to his soul=liking.
and unto his elders to impart wisdom.
23
So Israel came into Egypt,
and Jacob sojourned in the land of Ham.
24
When he made his people very fruitful,
and made them stronger than their adversaries[420]
[420] Cp. Exo. 1:7.
25
Their heart turned to hate his people,
to deal treacherously with his servants.
26
He sent Moses his servant,
Aaron whom he had chosen:
27
He[421] among them the threat of his signs,[422]
[421] So it shd. be (w. Sep., Syr., Vul.): Cp. Psa. 78:43.
[422] N.B. that the signs were threatened before they came.
and his tokens in the land of Ham.
28
He sent darkness and made it dark,
but they rebelled[423] against his threats.[424]
[423] So it shd. be (w. Sep. and Syr.)Gn.
[424] Same word as in Psa. 105:27.
29
He turned their waters into blood,
and caused their fish to die.
30
Their land swarmed with frogs,
in the chambers of their kings:
31
He spake and there came in the gadfly,[425]
[425] Dog-flyDr.
gnats,[426] in all their bounds.
[426] Meaning dubiousO.G. Prob. gnats as Exo. 8:12-14.
32
He made their showers to be hail,
a fire of flames throughout their land;
33
And smote down their vine and their fig tree,
and brake in pieces the trees of their bound.
34
He spake and there came in locusts,
and young locusts without number;
35
And devoured all the herbage in their land,
And devoured the fruit of their ground.
36
And he smote all the firstborn in their land,
the beginning of all their strength:
37
And brought them out with silver and gold,
and there was none among his tribes that faltered.
38
Glad was Egypt when they went forth,
because fallen was the dread of them upon them,
39
He spread out a cloud for screen,
and fire to give light by night.
40
They asked[427] and he brought in the quail,
[427] So it shd. be (w. Aram., Sep., Vul.)Gn. M.T.: he asked.
and with the bread of heaven he used to satisfy them:
41
He opened a rock and there gushed forth waters,
they flowed along through parched places [as] a river.
42
For he remembered his holy word
with Abraham his servant;
43
And brought forth his people with gladness,
with a cry of joy his chosen ones;
44
And gave unto them the lands of the nations,
and of the toil of the peoples they took possession:
45
In order that they might observe his statutes,
and over his laws might keep watch.[428]
[428] Here follows, in M.T., Praise ye Yahprob. by erroneous anticipation of the following at the beginning of Psalms 106. See note at the beginning of this psalm.
(Nm.)[429]
[429] See 106 (beginning).
PARAPHRASE
Psalms 105
Thank the Lord for all the glorious things He does; proclaim them to the nations.
2 Sing His praises and tell everyone about His miracles:
3 Glory in the Lord; O worshipers of God, rejoice,
4 Search for Him and for His strength, and keep on searching!
5, 6 Think of the mighty deeds He did for us, His chosen onesdescendants of Gods servant Abraham, and of Jacob. Remember how He destroyed our enemies.
7 He is the Lord our God. His goodness[430] is seen everywhere throughout the land.
[430] Literally, His judgments.
8 Though a thousand generations pass He never forgets His promise, His covenant with Abraham and Isaac,
10, 11 And confirmed with Jacob. This is His never-ending treaty with the people of Israel:
I will give you the land of Canaan as your inheritance.
12 He said this when they were but few in number, very few, and were only visitors in Canaan.
13 Later they were dispersed among the nations, and were driven from one kingdom to another;
14 But through it all He would not let one thing be done to them apart from His decision.[431] He destroyed many a king who tried!
[431] Literally, He suffered no man to do them wrong.
15 Touch not these chosen ones of Mine, he warned, and do not hurt My prophets.
16 He called for a famine on the land of Canaan, cutting off its food supply.
17 Then He sent Joseph as a slave to Egypt to save His people from starvation.
18 There in prison they hurt his feet with fetters, and placed his neck in an iron collar,
19 Until Gods time finally camehow God tested his patience!
20 Then the king sent for him and set him free.
21 He was put in charge of all the kings possessions.
22 At his pleasure he could imprison the kings aides and teach the kings advisors.
23 Then Jacob (Israel) arrived in Egypt and lived there with his sons.
24 In the years that followed, the people of Israel multiplied explosively, until they were a greater nation than their rulers.
25 At that point God turned the Egyptians against the Israeli; they hated and enslaved them.
26 But God sent Moses as His representative, and Aaron with him,
27 To call down miracles of terror upon the land of Egypt.
28 They[432] followed His instructions and He sent thick darkness through the land,
[432] Implied.
29 And turned the nations water into blood, poisoning the fish.
30 Then frogs invaded in enormous numbers; they were found even in the kings private rooms.
31 When Moses spoke, the flies and other insects swarmed in vast clouds from one end of Egypt to the other.
32 Instead of rain He sent down murderous hail, and lightning flashes overwhelmed the nation.
33 Their grape vines and fig trees were ruined; all the trees lay broken on the ground.
34 He spoke, and hordes of locusts came,
35 And ate up everything green, destroying all the crops.
36 Then He killed the oldest child in each Egyptian home, their pride and joy
37 And brought His people safely out from Egypt, loaded with silver and gold; there were no sick and feeble folk among them then.
38 Egypt was glad when they were gone, for the dread of them was great.
39 He spread out a cloud above them to shield them from the burning sun, and gave them a pillar of flame at night to give them light.
40 They asked for meat and He sent them quail, and gave them mannabread from heaven.
41 He opened up a rock, and water gushed out to form a river through the dry and barren land;
42 For He remembered His sacred promises to Abraham His servant.
43 So He brought His chosen ones singing into the Promised Land.[433]
[433] Implied.
44 He gave them the lands of the Gentiles, complete with their growing crops; they ate what others planted.
45 This was done to make them faithful and obedient to His laws. Hallelujah!
EXPOSITION
A sense of the value of these historical psalms grows upon us as we proceed with their study. Books were few, and comparatively inaccessible: hence, if history had to live for practical ends, it must be lodged in the memories of the people; and poetry was well adapted to effect that lodgmentespecially poetry such as we here find, with its sententious brevity of expression, its happy use of parallelism, its abounding figures of speech, its picturesque brightness, its easy and rapid flow. Such poetry puts history into the mouths of the people (Deu. 31:19) by fixing it in their memories, enabling them readily to repeat it, and encouraging them to sing and harp its strains. It was a history worth repeating, not only because it was their history and was unique, but because there ran through it the golden thread of Divine interposition. If God is revealed in all history, he is pre-eminently revealed in Israels, since He was ever and anon giving them new epochs, new starting points of development; as well as constant watchful care. But it was so full and significant a history as to abound with lessons of a most varied descriptionfitted to warn, to encourage, to move to devotion in prayer and praise. Hence it was a task worthy of gifted psalmists, so to select and epitomize, so to bring to the front and leave in the background, as to point the moral as well as adorn the tale. These historical psalms thus became national stories told with a purpose. This becomes clear when the three leading historical songs (78, 105, 106) are laid side by side as to their main scope and design. Thus the 78th gains immensely in interest when viewed as an Asaphic appeal put forth in the time of Hezekiah for the purpose of encouraging and cementing the Reunion of the Tribes. The present psalm, the 105th, is mainly devotional, it is true; but it clearly has, as its didactic purpose, so to foster confidence in the covenant faithfulness of Jehovah, as to encourage the spirit of obedience, and the desire on the part of the people to dwell in their own land for the very purpose of having perfect freedom to observe all Divine ordinances. The psalm which immediately succeeds this, the 106th, while equally devotional in its setting with its predecessor, is wholly different in its chief aim. It is, as we shall see, above all things, an admonitory psalm: its warnings are loud and long, and that they should ever have been turned into measure for psalm-singing, redounds to the everlasting praise for honesty of the psalmist that durst compose it and of the people who were willing to sing it.
Settling down for a little on the particular psalm now before us, it is observable (Psa. 105:1-5) with what fulness of appeal the psalmist seeks to kindle the devotional spirit: give thanksproclaimmake knownsingharpsoliloquiseboastbe joyfulsearchseek diligentlycommemorate,note after note of invitation is struck till every ear is attent, and every mind is fixed on Jehovah as the one object of worship.
Then observe, with what force of appeal (Psa. 105:6-11), the fathers of the nation are introduced; and how these worshippers now addressed are reminded of the fact that they are the children of those patriarchs, and are themselves chosen to be the people of their fathers Godthat they are a covenant people, inheritors of the covenant land.
It is needless to recapitulate the psalm. But note how attention is for awhile held on the story of their first fathers (Psa. 105:12-15); then (Psa. 105:16-23) on the providentially over-ruled famine in Canaan, on the touching story of Josephwhose name, it will be observed, is quite dramatically introduced, and to whom are devoted no less than twelve most effective lines. The remarkable providences are thus displayed by which the man JacobIsrael, whose names become those of the nation, is brought down into Egypt: and so at length (Psa. 105:24-25) the familiar story is begun of the dangerous increase of Israel, the mission of Moses and Aaron (Psa. 105:26), the threatening of the plagues (too often overlooked) as well as the infliction of them (Psa. 105:27) of which a selection is then given (Psa. 105:28 ff.),a selection only, it is true, but sufficiently full and detailed to raise the whole question of historicity to the high level of perpetual national celebration; and to challenge the modern sceptical mind to say whether such a storyso detailed, so significantly dovetailed into the history, so celebrated down to the present dayhad, afer all, no solid foundation in fact. And finally observe how the land-covenant, introduced as early in the psalm as the eighth verse, is reintroduced as far on as at the forty-second verse, so leading up to the unifying theme and climax of the psalmthe LAND as the Divinely ordained sphere of the full and unmolested observance of the LAW.
QUESTIONS FOR DISCUSSION
1.
What particular value are these historical psalms?
2.
Why was there a need to repeat the events of the past?
3.
There seems to be several purposes in the historical psalms: (78, 105, 106). Give the purpose of each.
4.
An intense devotional attitude can be developed by following the appeals here made: there are eleven of them. Try two or three and see.
5.
A very strong nationalistic spirit is here generatedwhy?
Fuente: College Press Bible Study Textbook Series
(1) Call upon his name.Literally, on (or, with) his name (comp. Psa. 105:3, glory in), with idea of proclamation as well as invocation. Symmachus has proclaim his name. This verse, which is found word for word in Isa. 12:4, is apparently one of the recognised doxologies of the Hebrew Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Oh give thanks This verse is the same as Isa 12:4. The one is copied from the other. Three particular modes of glorifying God are mentioned. The first is a personal offering to God of praise and thanksgiving; the second, prayer, as Gen 4:26; Psa 116:12; Psa 116:17; the third to declare, teach, cause to be known among the people, (the nations) his deeds, Psa 107:22
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 105
Theme – Psalms 105 makes known God’s deeds among the people and talks of all His wondrous works (Psa 105:1-2).
Psa 105:1 O give thanks unto the LORD; call upon his name: make known his deeds among the people.
Psa 105:14-15 Gen 12:17-20
Gen 26:8-11, “And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.”
Psa 105:1-15 Comments – Psa 105:1-15 is similar to 1Ch 16:6-22, when the ark was carried into Jerusalem.
Psa 105:16-23 The Story of Joseph – The story of Joseph is found in Genesis 39-47.
Psa 105:23 Israel also came into Egypt; and Jacob sojourned in the land of Ham.
Psa 105:23
Gen 10:6, “And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.”
Psa 105:31 He spake, and there came divers sorts of flies, and lice in all their coasts.
Psa 105:31
Psa 105:37 He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
Psa 105:37
Comments Psa 105:37 describes the two-fold blessing that God has made available to everyone of His children, which is his prosperity and divine health. These were the first two blessings that He bestowed upon the Israelites as they went forth from Egypt (Psa 105:37, Exo 12:36). The Lord once spoke to Norvel Hayes and told him that people are rewarded in two ways if they will serve the Lord. They will receive health and prosperity in this life. The Lord then referred him to 3Jn 1:2. [104]
[104] Norvel Hayes, “Sermon,” Word of Faith Family Church, Dallas, Texas 1989-99; Norvel Hayes, Financial Dominion: How To Take Charge Of You Finances (Tulsa, Oklahoma: Harrison House, c1986), 9-17.
Psa 105:37, “He brought them forth also with silver and gold: and there was not one feeble person among their tribes.”
Exo 12:36, “And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.”
3Jn 1:2, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.”
In his book Journey Into the Miraculous Todd Bentley quotes Benny Hinn commenting on the condition of the Church immediately before the Rapture takes place. “The day is coming, I tell you this, I know it like I know my name, the day is coming when there will not be one sick saint in the body of Christ. No one will be raptured out of a hospital bed. You’re all gonna be healed before the rapture.” (Benny Hinn, Praise The Lord, 7/8/96).” [105]
[105] Todd Bentley, Journey Into the Miraculous (Victoria, BC, Canada: Hemlock Printers, Ltd., 2003), 5.
Just as God’s people were healed during the first Passover and went out from Egypt strong and health, so will God’s people experience this mighty wave of healing before they are raptured at the Second Coming of our Lord and Saviour Jesus Christ.
Fuente: Everett’s Study Notes on the Holy Scriptures
Thanksgiving for God’s Benefits.
v. 1. O give thanks unto the Lord; call upon His name, v. 2. Sing unto Him, sing psalms unto Him, v. 3. Glory ye in His holy name, v. 4. Seek the Lord and His strength, v. 5. Remember His marvelous works that He hath done, v. 6. O ye seed of Abraham, His servant, ye children of Jacob, His chosen, v. 7. He is the Lord, our God, v. 8. He hath remembered His covenant forever v. 9. Which covenant He made with Abraham, v. 10. and confirmed the same unto Jacob for a law, v. 11. saying, Unto thee will I give the land of Canaan, v. 12. when they were but a few men in number, v. 13. When they, v. 14. He suffered no man to do them wrong, v. 15. saving, Touch not Mine anointed, v. 16. Moreover, He called for a famine upon the land, v. 17. He sent a man before them, even Joseph, v. 18. whose feet they hurt with fetters, v. 19. until the time that his word came, v. 20. The king, v. 21. He made him lord of his house, v. 22. to bind his princes at his pleasure v. 23. Israel also came into Egypt, v. 24. And He increased His people greatly, v. 25. He turned their heart to hate His people, to deal subtilly, v. 26. He sent Moses, His servant, v. 27. They showed His signs among them, v. 28. He sent darkness and made it dark, v. 29. He turned their waters into blood, v. 30. Their land brought forth frogs in abundance, v. 31. He spake, v. 32. He gave them hail for rain and flaming fire in their land, v. 33. He smote their vines also, v. 34. He spake, and the locusts came and caterpillars, v. 35. and did eat up all the herbs in their land and devoured the fruit of their ground, v. 36. He smote also all the first-born in their land, v. 37. He brought them forth also with silver and gold, v. 38. Egypt was glad when they departed, v. 39. He spread a cloud for a covering, v. 40. The people asked, v. 41. He opened the rock, and the waters gushed out, v. 42. For He remembered His holy promise and Abraham, His servant, v. 43. And lie brought forth His people with joy, v. 44. and gave them the lands of the heathen, v. 45. that they might observe His statutes,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This is sometimes called a “Hallelujah psalm,” since it ends with that phrase. It is a song of praise to God for his dealings with his people, resembling in its general character Psa 78:1-72. The opening passage is nearly identical with 1Ch 16:8-22, and is thought to have been the original from which that passage was taken (Hengstenberg, Cheyne). The first six verse are an exhortation to praise, and constitute the “introduction.” The remainder is an account of God’s mercies to Israel as a nation, traced historically from the time of the covenant with Abraham to the occupation of the land of Canaan.
The “introduction” forms a strophe by itself. It is usual to divide the historical portion into strophes; but this can only be done arbitrarily, there being no really marked divisions.
Psa 105:1-6
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.
Psa 105:1
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).
Psa 105:2
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.
Psa 105:3
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).
Psa 105:4
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.
Psa 105:5
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” , 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).
Psa 105:6
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.”
Psa 105:7
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.”
Psa 105:8
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.
Psa 105:9
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).
Psa 105:10
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).
Psa 105:11
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.
Psa 105:12
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).
Psa 105:13
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.”
Psa 105:14
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).
Psa 105:15
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.
Psa 105:16
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.)
Psa 105:17
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).
Psa 105:18
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.
Psa 105:19
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.
Psa 105:20
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.
Psa 105:21
He made him lord of his house, and ruler of all his substance (see Gen 41:40).
Psa 105:22
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).
Psa 105:23
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.)
Psa 105:24
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).
Psa 105:25
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).
Psa 105:26
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.)
Psa 105:27
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).
Psa 105:28
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.”
Psa 105:29
He turned their waters into blood, and slew their fish (comb. Exo 7:20, Exo 7:21).
Psa 105:30
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).
Psa 105:31
He spake, and there came divers sorts of flies. The ‘arob is now generally thought to be either the dog fly (, 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).
Psa 105:32
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.”
Psa 105:33
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.
Psa 105:34
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).
Psa 105:35
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”).
Psa 105:36
He smote also all the firstborn in their land (see Exo 12:29). The chief of all their strength (comp. Psa 78:51).
Psa 105:37
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).
Psa 105:38
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).
Psa 105:39
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).
Psa 105:40
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.
Psa 105:41
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.”
Psa 105:42
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).
Psa 105:43
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.”
Psa 105:44
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).
Psa 105:45
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.).
HOMILETICS
Psa 105:1-45
The testimony of history.
God reveals himself in many ways; of these one is found in human history. All history may be studied, that we may understand his Divine thought and purpose; but more especially sacred history, his dealings with his ancient people. The psalmist is continually returning to this as a source of striking and convincing illustration. Among other lessons brought out by this psalm are the following:
I. HIS FAITHFULNESS. (Psa 105:8-11, Psa 105:42-44.) Though, in the midst of oppression and misery in Egypt, it may have seemed that he had forgotten his covenant, it was not so. He remembered it (see Exo 2:24). So it often seems to us, when we wait long for deliverance. We are inclined to ask, “Why hast thou forgotten me?” (Psa 42:9). But when “the end of the Lord” is seen, then we reprove our trustlessness and adore his faithfulness.
II. HIS GOODNESS IN ADVERSITY. (Psa 105:12-15.) As God sheltered his people, though “few in number, yea, very few,” and held back the threatening hand of the strong so that in their days of pilgrimage they were preserved, so has he guarded his people in all ages, not suffering the great world powers to crush them; thus does he now manifest his presence and his power to individual men as they walk the checkered path of life.
III. HIS REDEEMING LOVE. (Psa 105:20-22, Psa 105:26, Psa 105:27.) God’s redeeming kindness shown to Joseph in his bondage and humiliation, and then to the whole nation in its captivity and suffering is an anticipation and a type
(1) of his delivering grace shown to us, his children, as we find ourselves first entangled or enthralled, and then graciously extricated or enlarged;
(2) of his redemption of our race in the gospel. A greater than Moses was “sent”that “Servant of the Lord” (Isa 52:1-15.), before whom “kings should shut their mouth;” who should work out a salvation compared with which the deliverance from Egyptian bondage was small indeed.
IV. THE MYSTERY OF HIS WAYS. (Psa 105:16-19.) The famines which afflicted Canaan (see Gen 12:10; Gen 26:1), which ultimately brought Israel into Egypt, and the disgrace and hard durance of Joseph, were “trying” to the faith of those who passed through them. God does try us now, and “the trial of our faith,” in dark and mysterious times, is intended to draw us nearer to himself, and to deepen the roots of our confidence in him. A faith exercised when the way was always plain and pleasant would be a poor and feeble thing; the piety that did not trust when it could not see would be of little worth.
V. THE MASTERY OF APPARENT IMPOSSIBILITIES. (Psa 105:40, Psa 105:41.) He who gave “bread from heaven” and “water from the rock” can interpose and save in the darkest hour, in the direst necessity. Nothing is too hard for the Lord; certainly not our own particular embarrassment.
VI. HIS LEADERSHIP. (Psa 105:39.) God led Israel in a way as well as by a way which they knew nota way his people could not possibly have imagined. So he leads his children now. We cannot predict either the means by which our God will guide us, or the path by which he will conduct us to our home.
VII. HIS PURPOSE IN OUR PROSPERITY. (Psa 105:43-45.) Jehovah brought his people into the land of promise in order “that they might observe his statutes,” i.e. in order that they might become a holy nation; for the end of all providential bounty and of all redeeming kindness is character, moral and spiritual worth. God enriches us, he redeems and reinstates us, in order that we may attain unto his own likeness, may be “partakers of his own holiness.” Not comfort or enjoyment, but ennoblement, abiding worth, is the true end to which all blessings lead.
Psa 105:1-5
The response of man to the providence of God.
What should be our attitude toward God in view of all his providential dealings with us?
I. PRAISE. “O give thanks,” etc.; “Sing unto him.”
II. PRAYER. “Seek the Lord, and his strength: seek his face.”
III. CONSIDERATION. We must remind ourselves of his works (Psa 105:5).
IV. SACRED JOY IN HIM. (Psa 105:3.)
V. PUBLICATION. “Make known his deeds among the people.”
HOMILIES BY S. CONWAY
Psa 105:1-45
He watching over Israel slumbers not nor sleeps.
I. A BLESSED RETROSPECT.
1. He knows it is blessed, because, ere the psalmist sets it down, he summons, in intensely earnest, varied, and emphatic wag, all people to give thanks unto the Lord.
2. And he tells them wherefore they should hearken to his Wordbecause the Lord “hath remembered his covenant forever,” etc. (Psa 105:8).
3. Then comes the covenant history. He tells what the covenant was (Psa 105:11), with whom it was made (Psa 105:9), and to whom confirmed (Psa 105:10). Then he tells of the apparent improbability of its fulfilment (Psa 105:12), yet how God guarded them (Psa 105:15). Then how strangely his work was carried on: sending dread famine (Psa 105:16), and making them exiles in Egypt; sending Joseph, whom he had wonderfully prepared to be their helper in Egypt (Psa 105:17-23). Then, when they were sufficiently multiplied, stirring up their nest there by means of the persecution they had to bear. Then came the mission of Moses and Aaron, and the ten plagues, so that at length Pharaoh was glad to let them go (Psa 105:38). Then the triumphant exodus and the perpetual help in the wilderness, ending in the promised Canaan when the people were prepared for it (Psa 105:44, Psa 105:45). So did God lead his people by a right way, and so will he ever, though, as with Israel, the way may often seem very strange, unlikely, and the reverse of what we should have thought.
II. ITS LESSONS.
1. God‘s covenants ever come true, however unlikely and even impossible they may at times seem to be.
2. That it is a terrible thing to stand in opposition to them (Psa 105:14, Psa 105:27-37). Let us beware how we hinder the work of God.
3. God knows where to find and how to prepare his ministers in this work. “He sent Joseph; he sent Moses” (Psa 105:17, Psa 105:26). They who are to be chief in service have generally first to be chief in suffering.
4. The aim of God‘s covenant is the creation of a holy people (Psa 105:45).
5. The remembrance of God‘s leading will ever be blessed.S.C.
Psa 105:4
Successive steps heavenward.
I. THE FIRST IS SEEKING THE LORD.
1. We are slow enough to do this. We will try. as did the writer of Ecclesiastes, almost everything ere we turn to the Lord.
2. But the Lord desires that we should. Hence the plain declarations of his Word. Also the orderings of his providence. God will not let us have rest outside of himself. He is ever stirring up our nest. Thus he would compel us to own our need of him.
3. And there is the Holy Spirit‘s convicting work. And when that is done, it leads to this first blessed step heavenwardseeking the Lord.
II. SEEKING HIS STRENGTH. For though it be difficult to persuade men to take the first step, it is yet more difficult to keep them trusting in and faithful to the Lord. The real test is whether we abide in Christ. And we shall not unless we seek God’s strength. All the batteries of hell will be turned against us to destroy our soul life, and we shall indeed need to be strengthened “with all might by God’s Spirit in our inner man.” That strength will come to us as we are:
1. Diligent in prayer.
2. Faithful in confession of Christ.
3. Feeding upon the Divine Word.
4. Trying to save others.
5. Keeping on believing.
III. SEEKING HIS FACE EVERMORE.
1. This tells of the joy of the Lord which comes to us when his face shines upon us. Let us be children of the light; keep on the sunny side of the way. Let there be joy in our service, not mere duty, doing which gets to be very dull work after a while. The elder son in the parable (Luk 15:1-32.) was a mere duty doer, and he had no joy in his service, and therefore had no welcome for his poor prodigal younger brother.
2. If we would serve God effectually, pray for “the joy of God‘s salvation.“ (Psa 51:1-19.) Then shall we teach transgressors, and get them converted to God.
3. All this is possible. We may have much of heaven before we get there.S.C.
Psa 105:12
When they were but a few.
If we look back to the beginnings of all great enterprises and movements amongst men, this is what might have been said of them all. There was a time when those who were associated with them “were but a few.” So was it after the Deluge (1Pe 3:20; cf. also Neh 2:12). And see the beginnings of the Christian Church. Small like a grain of mustard seed. Now we are prone to be much discouraged when we see only a few caring for the things of God; and we are much elated when we see crowds of people, multitudes, uniting themselves with the professing Church. We may be wrong in both cases. Certainly we are when the fact of mere fewness casts us down. Let such despondents remember
I. THAT IT IS QUALITY, NOT QUANTITY, THAT IS TO BE CONSIDERED. A living dog is better than a dead lion. Bigness is not strength. See the composition of the Bible. What great space is given to a little insignificant people, and the stories of their ancestorsa people who inhabited a mere shred and corner of the world, and who were just nothing at all compared with the vast empires that stretched themselves out on all sides of them! But it was because in this little handful of people the Divine life had its home, and that in them, under God, the kingdom of God on earth depended, that, therefore, their history is all-important, and a special providence watched over them. And do not we know, in our experiences, the blessed force which a few, and even less than a few, thorough and wholly consecrated Christians exert, compared with what a crowd of the common sort ever accomplish?
II. FEWNESS MAKES NO DIFFERENCE TO GOD. (Cf. 2Ch 14:11; 1Co 1:27, 1Co 1:28.) How many were the men who “turned the world upside down” (Act 17:6)?
III. THE REALIZATION OF OUR OWN WEAKNESS, WHICH COMES TO US WHEN THERE ARE BUT A FEW, IS ONE OF THE CONDITIONS OF GOD‘S WORKING. Our Lord had to make Peter feel what a poor creature he was before he could be used as an apostle; and hence came Peter’s fall.
IV. A FEW BECOME A HOST IF GOD LEAD. We may be but a row of ciphers; but if God stand at our head, then they are no longer mere ciphers. And this is not a mere figure of speech, but an actual fact demonstrated over and over again (cf. the vision, 2Ki 6:17).
V. HIS SPECIAL PROMISES ARE FOR THE FEW. “Where two or three are gathered,” etc. (Mat 18:20). And that promise has constantly been fulfilled.
VI. THE FEW ARE HIS ESPECIAL CARE. (See Psa 105:12-15.) And in the history of missions, the little handful who have gone to this country and that, though persecuted, and their ranks thinned by disease and death, yet have they been strengthened to hold on until they have won the battle God sent them to wage. What may not one God filled soul do? Read the history of Gideon to show this. And a company of them. If, then, “where there were but a few,” there was no failure in the purpose and promise of God, let us rest assured that in like circumstances now there will be no failure. And let us stir ourselves up to lay hold on God.S.C.
Psa 105:19
Joseph’s trial.
It has been remarked that in every loaf the whole tree is mirroredroot, trunk, branches, leaves (Macmillan). And so each member of Christ’s mystical body resembles him in the way by which he is led. This especially true of Joseph. “Now that he ascended, what is it but that he also descended first into the lower parts of the earth?” These words, supremely true of our Lord, are true also of his servants. They must descend ere they ascend. The text teaches us
I. THAT THE LORD HAS A WORD OF RICH PROMISE FOR EACH ONE OF HIS PEOPLE. Joseph had his word; so likewise have all like him. We may not be able to discern it so clearly as Joseph did, but our lives reveal it more and more, and ultimately we shall clearly know what all along it has been.
II. THAT MUCH TIME MAY ELAPSE, AND MANY OBSTACLES HAVE TO BE OVERCOME, ERE THAT WORD REFULFILLED. See this in history of Joseph. Years had to roll by, and everything seemed to say that his word never could come true. And so of the promise of the kingdom of God, whether in one individual soul or in the world at large. How long it is in coming, and how hopeless it often seems!
III. AND UNTIL THAT WORD COME TO PASS IT IS A SORE TRIAL. For in the case of Joseph, that word tried him.
1. By being the cause of his trial. If the Lord had never sent those dreams, none of his troubles would have come. And when the word of God’s grace comes to a soul now, how often it stirs up a very hornet’s nest, both of inward and outward trial! “I came not to send peace on earth, but a sword.” How true that word has ever been!
2. By deepening the trial. What a bright, joyous picture that was which Joseph saw before his eyes when the word of the Lord came to him in his dreams! But when stripped of his coat of many colours, then flung into a pit, then sold to the Ishmaelites, then horribly because so falsely accused, then imprisoned,what a contrast all this! How the light of the glad word made more dense the darkness of his dungeon!
3. By embittering it. What keenness of disappointment, what anguish of heart, the iron entered into his soul!
4. By the dreadful doubts which its non-fulfilment could not but occasion. How hard to keep believing under so hard and undeserved a lot!
5. And yet more, mot only his faith, but his love to God, would be tried. Could it be that God loved him if he let all this shame and sorrow come upon him. (cf. Psa 42:1-11.)?
6. Then he was tried by being led to almost wish that he had sever received such a word. Would it not have been better if he had been like the rest of his brothers, to whom no such word came?
IV. BUT THOUGH THE WORD BE DELAYED, IT WILL COME TO PASS. It did so for Joseph; it does for all like him. Wherefore be of good cheer. And the more, because
V. ALL THAT WEARY TIME WAS WELL–SPENT TIME. It was a discipline indispensable if he were to fitly fill the high station for which God had designed him. And so it ever is.S.C.
HOMILIES BY R. TUCK
Psa 105:1
God in history.
“Tell the people what things he hath done” (Prayer book Version). As the word rendered “people” is a plural, the prominent idea seems to be the duty of making the God of history, whose working is so evident in the Jewish history, known to the heathen. If we can read history aright, and see God’s working in it, we must read it aloud, so that others may be helped to find what we have found. Reviews of history are always interesting, and were specially pleasing to the Jews, who regarded themselves as a specially favoured nation. History at first is but a collection of facts, then it becomes the estimate of relations, causes, and results, which we call the philosophy of history. But that philosophy is not complete or satisfactory which fails to recognize the overruling and modifying Divine force which moves history to preordained ends. He only reaches the true philosophy of history who finds God in history. In this psalm we have such a reading of the national history as the Jewish exiles would undertake when the prospect of return to Canaan was near. We have to see the special points of view from which they would conduct their review. The thing prominent in their minds was, that God was about to redeem them from captivity, and to restore them to their own land; so they read the story of their race to find God’s redemptions. And they were easy to find when men looked for them in such a mood.
I. GOD‘S REDEMPTION OF ISRAEL FROM THE EGYPTIAN FAMINE. This was at the very outset of the national history. The famine affected the neighbouring countries, and God made Egypt a refuge for his redeemed people. Deliverance by quiet providences.
II. GOD‘S REDEMPTION OF ISRAEL FROM THE EGYPTIAN BONDAGE. For the place of refuge presently became a place of slavery. This deliverance was accompanied with displays of august power, which reached their climax in the death of the Egyptian firstborn. Deliverance by miraculous interventions.
III. GOD‘S REDEMPTION OF ISRAEL FROM ITS OWN WILFULNESS. God’s deliverance of a man is never complete while it deals exclusively with his circumstances and surroundings. A man is not redeemed until he is redeemed from his bad self. The nation was not redeemed until God’s gracious working within it had been completed. We see this in scenes of the wilderness journey. We see it all through, up to the great Babylonish captivity. Redemption comes by Divine discipline.R.T.
Psa 105:4
Seeking the Lord’s face.
The idea of reviewing the history is prominent, but the psalmist recognizes how much depends on the spirit in which that review is done, if any real moral and religious benefit is to be derived from it. Read it as one who is seeking for signs of the Lord’s presence and power. Read it in such a mood and way that upon you shall rest signs of Divine favour. Let the result of it be that you will seek to have the shinings of the face on you, which you can see made all the glory of the history.
I. SEEKING THE LORD HIMSELF. This may be taken as referring to adequate knowledge of God. This is not in itself sanctifying; for men may know without loving. But it is the proper beginning. Seek to know God. Fearlessly take all his workings into account; both those easy to understand, and those difficult. Never shirk any facts. Only he who is willing to see the revelation of himself which God has made in history all round and all through, will ever get to know God worthily. So much mistake is made by deciding beforehand who and what God is, and then selecting, from the revelations of his Word and works, only what will support our prearranged conceptions. Few of us yet know worthily the unity of the many-sided God.
II. SEEKING THE LORD‘S STRENGTH. Signs of the Divine power in history. Now, our impression of strength is but a small one while we keep in the material regions, and see only what a man can lift, what he can pull, or what he can carry. The really strong man is he who can master difficulties, put things straight, prove himself mightier than opposing forces, and even opposing forces in combination. This is the strength of the Lord God, of which we want to find signs; and precisely sirens of thisthe Lord, the Overcomer, mastering all hostile forceswe find abundant in the Old Testament history.
III. SEEKING THE LORD‘S FACE. The full face looking at us is the sign of favour. The downcast face is the sign of disapproval. What the child of God wants is to live with his Father’s full open face smiling upon him. “When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek.” We may read God’s dealings in such a spirit as to win God’s favour in the reading.R.T.
Psa 105:8
Covenant faithfulness.
The psalmist, as a just returned, or as a speedily returning, exileone just making preparations for his returnis anxious to be right hearted in relation to this new national restoration, and he is anxious to help others to be right hearted. So he thinks over aloud his personal experiences of God’s dealings with himself (Psa 103:1-22.); the marvels of God’s handiwork in nature (Psa 104:1-35.); the overrulings of Divine providence in the national history (Psa 105:1-45.); and the causes for national humiliation (Psa 106:1-48.). The leading idea before us, in this and the following psalm, is this. God and Israel entered into mutual covenant. Read the national story how you may, you will find that God has always been faithful to his pledges in that covenant, and the people have constantly been unfaithful. The marvel of mercy is that God’s patient and persistent faithfulness triumphs at last over man’s wilfulness and unfaithfulness.
I. GOD MADE COVENANT WITH HIS PEOPLE IN OLD TIMES. It is not only that God made promises the marvel of Divine grace is, that God should condescend to stand on man’s platform, and join with man in putting himself under solemn pledge. Covenant making is an idea of early tribal times, when legal documents could not be written and signed. Illustrate God’s covenant with Abraham, which was renewed again and again. Dwell on the fact that there were two persons, and two sets of conditions, in a covenant; and each was released if the other broke his terms. Lead on to show how the name is preserved in relation to the mission of our Lord Jesus Christ.
II. GOD WAS ALWAYS FAITHFUL TO HIS PLEDGES IN COVENANT. This the psalmist treats as an unquestionable historical fact. God was true to Abraham, Isaac, Israel in Egypt, Joseph. True to covenant in dealing with Pharaoh, Israel’s oppressor. True in bringing Israel at last to the promised land. Providences are only rightly read as God’s fulfilment of his covenant. That which is true of Israel is true of our persona lives. God has been to us Provider, Guide, Ruler, and Overruler.
III. GOD MAY BE FULLY TRUSTED TO PROVE FAITHFUL IN NEW SCENES. This is the appeal which the psalmist makes to the returning exiles. God has ever been faithful to your fathers; he will be faithful to you. So our trust is in what we know God to be; and we know him by what he has done, and does. He is the “faithful Promiser;” we may fully trust him.R.T.
Psa 105:15
Divine defence.
“Touch not mine anointed ones” (Revised Version). The reference is evidently to the patriarchs; and they are spoken of in the light of later associations, classified with those who received special Divine communications. “They were as kings and priests before God; therefore they are called ‘his anointed;’ they had the word, they knew the spirit of the Lord, therefore they are his ‘prophets.'” (Illustrate the term “prophet” from Gen 20:7.) The psalmist had some special instances in his mind, which he regarded as representative of the Divine defence that is always overshadowing God’s faithful people. They are cases in which the three great patriarchs moved into the territory of alien or alienated people, and were preserved from all harm.
I. DIVINE DEFENCE OF ABRAHAM IN CANAAN, EGYPT, AND GERAR. Journeying into Canaan, which was then occupied by several nations, we might have expected his coming to have excited jealousy, it not fear. His tribe was large, his flocks and herds were abundant; he must have eaten up the land as he passed through it. But the Divine defence was over him, and his course was practically unhindered. He never had to fight for any position. God made his way. In Egypt, and again in Gerar, he was placed in much anxiety, and in some peril, by the licentious customs of the age. But the Divine defence was over him and hisno evil befell him; and even the seeming evil proved to be for his own moral good, and for other people’s.
II. DIVINE DEFENCE OF ISAAC IN PHILISTIA. From a similar anxiety to that which Abraham had experienced, and from the strife which arose about the wells that Isaac digged. It is well to notice that, in the matter of the wells, the Divine defence worked along with Isaac’s wise self-restraint, and refusal to make quarrels.
III. DIVINE DEFENCE OF JACOB IN SYRIA, AND IN ESAU‘S COUNTRY. Laban of Syria was far more of an enemy than a friend to Jacob. How much the patriarch had to endure! But God ever watched over him. The supreme peril of Jacob’s life was that return to Canaan which involved his meeting the justly offended Esau. Even then we find him within the Divine defence.R.T.
Psa 105:17-22
The mission of Joseph.
“He had sent a man before them” (Prayer book Version). The point is, that God had been beforehand, foreknowing how the famine would affect Jacob’s tribe, and getting preparations made for affording necessary relief when the testing time came. Joseph, relative to his family, was a forerunner; one sent on first in order to prepare the way. But herein is a remarkable thingthe providences that brought round to him the power to save his family, involved his own personal sufferings. An illustration of the truth that we can never do the highest good to men save at the cost of self-sacrifice, and burden bearing. Our Lord saved the world through suffering for it. The mission of Joseph is usually treated in its relation to Egypt, but the psalmist considers the mission entirely in its relation to the covenant people of God. Joseph was disciplined so as to save them. Joseph saved them in their time of peril. Joseph’s salvation brought them into a special Divine discipline. These three points are suggested and illustrated in this psalm.
I. JOSEPH WAS DISCIPLINED SO AS TO SAVE HIS FAMILY. A man must gain the mastery of himself before he can gain true power to serve others. See the providences which brought Joseph into circumstances which provided moral discipline.
1. The trust Potiphar placed in him.
2. The moral temptation to which he was exposed.
3. The delay in the vindication of his innocence.
The effect of that delay is given by the figure, “the iron entered into his soul.” We can see that this mastery he gained over himself prepared him to master the hatred he must have felt towards the brethren, who planned his murder, and accomplished his enslaving. The greatness of the disciplinary triumph can only be fairly judged in view of the intense, uncontrolled feelings of vengeance characteristic of that age.
II. JOSEPH SAVED HIS FAMILY IN THEIR TIME OF PERIL. Had the famine been only a temporary one, due to a single failure of the Nile, Joseph might have sent supplies to Canaan; but only the position and power he had gained in Egypt enabled him to meet the case of seven years’ famine.
III. JOSEPH‘S SALVATION BROUGHT HIS FAMILY INTO A SPECIAL DIVINE DISCIPLINE. And so worked out the providential designs concerning the race. Joseph’s personal experiences in Egypt were, in a way, repeated in his race. They came into severe Egyptian discipline, by means of which they were prepared to exchange the wandering tribal for the settled national life. Impress, that God works moral ends through disciplinary experiences.R.T.
Psa 105:23-25
Disclplinary experience.
It is singular that in Psa 105:25 God should be spoken of as the agent in turning the hearts of the Egyptians to hate his people. Some would soften the expression, and make it mean only that God suffered the hostility arising from the increase of the people. But there is no difficulty when once we see that God’s dealings with us are disciplinary; that he uses the ordinary events of life for his disciplinary purposes, and that in a poem he may be said to arrange and control the events which he uses for his moral ends.
I. ALL HUMAN LIFE IS DISCIPLINARY. It is precisely this that ennobles human life, and distinguishes it from the life of the brute. The events and relations of life do nothing for the animal save complete its animal nature. The events and relations of life mould and train man. He is the better or the worse, morally, forevery incident of his career, and forevery person with whom he comes in contact. To say that a thing is testing, or trying, is to say that it has a culturing force in it; it has a moral aim. Self-mastery can only be won through discipline.
II. DISCIPLINE COMES THROUGH THINGS THAT ARE GOOD. Here, in the case of Israel, our attention is directed to that swift increase of population which is the best idea of national good (Psa 105:24). It is representative of the successes which God often gives men. But the disciplinary feature of world success is not sufficiently recognized. No severer strain is put on men’s characters than that which comes by letting them succeed. Gaining wealth or fame has overstrained many a man. Moral character failed under the strain.
III. DISCIPLINE COMES THROUGH THINGS THAT ARE MYSTERIOUS. The sphere of the mysterious enlarges as we grow in knowledge and experience. The young student can explain everything. The grey-haired professor can explain nothing. Discipline comes by finding that we cannot know. It tests whether we can believe, and let faith give its tone to life. Science boasts that it knows, but science can do nothing without the scientific imagination; and that brings in the element of uncertainty.
IV. DISCIPLINE COMES THROUGH THINGS THAT ARE EVIL. This is true in both senses of the word “evil,” which may mean “wicked” or “calamitous.” Israel was disciplined through the hatred of Pharaoh, and also through the sufferings of their lot. The sanctifying power of affliction for Christians is often dwelt on; the disciplinary power of hard and trying circumstances, forevery one, needs fuller and wiser treatment.R.T.
Psa 105:27
Delivering judgments.
The “signs” here mentioned are the “plagues” which Jehovah sent on Egypt for the humbling of its weak but obstinate Pharaoh. They were “judgments” for Egypt; they were first steps of “deliverance” for Israel. So the salmist, regarding them from the standpoint of God’s dealing with his ancestors, very properly treats them as “delivering judgments.” All Divine judgments are two-sided: we see what they are to those who are judged; we ought to see what they are to those who are called to learn through the judgments.
I. WHAT ARE DIVINE JUDGMENTS TO THOSE WHO ENDURE THEM? Such the plagues were to Pharaoh and the Egyptians. Observe that the question really at issue was, the relative claim and ability of the Egyptian gods and Israel’s God. Then it is easy to see that the plagues demonstrated the helplessness of the idols, and the supreme power of Jehovah. And that is the proper issue of all Divine judgments. They are intended to break us off from all forms of self-trust, and to convince us of the supreme authority and power of God, who is “known by the judgments that he executeth.” “When his judgments are abroad in the earth, the inhabitants of the world will learn righteousness.”
II. WHAT ARE DIVINE JUDGMENTS TO THOSE WHO WATCH THEM? Such were the Israelites, whose territory of Goshen was not affected by the plagues. But they were in danger of taking up with the idolatry of Egypt; they found it hard to keep true to the unseen Jehovah. So the judgments they did but observe, and did not feel, exerted a similar influence on them. They convinced them of the utter helplessness and uselessness of the Egyptian gods. They proved that the unseen Jehovah-God was practically effective in the actual scenes of nature and life. They even saw more than this. The judgments which thus fell on those who held them in bondage, were plainly beginnings of God’s deliverance for them. If they seemed to tighten the Egyptian hold, they really loosened it. And when the series of judgments reached their climax, Pharaoh and his Egyptians were ready enough to thrust them out. So, while to those who come under Divine judgments they prove humblings; to those who watch and learn, they seem to be Divine deliverances.R.T.
Psa 105:40, Psa 105:41
The sin of trying to make terms with God.
“The people asked, and he brought quails.” The sin of this does not immediately strike the reader. It is not said that the people asked for quails. What we are to understand is, that God was graciously and wonderfully providing their staple food for the people: manna food from the skies, spring waters from the rocks. But the people were discontented with what God, in his infinite wisdom and love, provided, and wanted to arrange with God what he should provide. They wanted to make terms with God; and that meant taking the arrangement of their affairs out of the hands of God, and managing them for themselves; or, rather, making God manage them at their dictation. From this point of view we see their sin plainly enough. God met their desires, but brought upon them a most humbling judgment through the very obtaining of what they wished. He showed them how utterly incapable they were of managing for themselves, and ordering their own lives, by giving them the meat they desired, in plenty, and letting them do what they would with it. See the consequence. Quails were wholesome enough when eaten in moderation. The people devoured them unrestrainedly; they showed no sort of moderation; and the consequence was a disease which became epidemic, and swept away multitudes. On the monument for those dead men this inscription might well have been put, “Never try to make terms with God.”
I. SEE THIS SIN IN THE LIGHT OF WHAT GOD IS. Take the attributes, and show that God must both know, and be able to do, what is every way wisest and best. Who understands our real needs as God does? Who controls all things as God does? Take the Father name which we are permitted to use for God, and show how wrong children are who attempt to dictate to their father as to what he shall provide.
II. SEE THIS SIN IN THE LIGHT OF WHAT GOD HAD DONE. All Jehovah’s relations with his people had been gracious and considerate. They had never wanted any good thing. Defence had been close alongside danger, and provision ready for all need. Signs of distrust and murmuring were most unbecoming.
III. SEE THIS SIN IN THE LIGHT OF WHAT THE PEOPLE WERE. Had they any right to the confidence that they knew what was good for them butter than God did? Their past should have taught them submissiveness and humility.R.T.
HOMILIES BY C. SHORT
Psa 105:1-6
God in history.
“The mighty acts of Jehovah for his people from the first dawn of their national existence are recounted as a fitting subject for thankfulness, and as a ground for future obedience.”
I. GOD HAS WONDERFULLY REVEALED HIMSELF IN HISTORY.
1. By his marvellous work of love. To the Jews and to the world. Christianity a grand historical embodiment and exhibition of the love of God.
2. By his everlasting faithfulness. As witnessed in the fulfilment of his promises and threatenings to the Jews and the Christian Church. God departs neither from his word nor his plan.
3. By his righteous judgments upon the wickedness of men and nations. His righteousness is the guarantee both for his rewards and his punishments. Doing right is as much a part of the Divine character as doing good; i.e. justice and beneficence are both necessary to a perfect being.
4. By the publication of his law to mankind. (Psa 105:5.) “The judgments of his mouth” are the utterances of his moral law which he has given by the deliverances of Moses and of Christ.
II. HOW THIS REVELATION SHOULD BE RECEIVED.
1. With rejoicing gratitude and thanksgiving. This one of the highest parts of the worship of God. Joyful gratitude is love, and when this is followed by obedience, then God is worshipped most acceptably.
2. With devout meditation. Thought, meditation, is necessary to understand the smallest fact of life; but infinitely necessary to interpret the stupendous facts of redemption.
3. With a spirit of earnest inquiry. We have only just begun to understand the Divine work, and if “the angels desire to look into these things,” how much more eager should we be to bend over them with inquiring thought! We are only in the incipient stages of spiritual intelligence.S.
Fuente: The Complete Pulpit Commentary
Psalms 105.
An exhortation to praise God, and to seek out his works. The history of God’s providence over Abraham, over Joseph, over Jacob in Egypt, over Moses delivering the Israelites, over the Israelites brought out of Egypt, fed in the wilderness, and planted in Canaan.
IT appears from 1Ch 16:8 that David was the author of the first part at least of this psalm, after his obtaining several signal victories over the Philistines: and he himself, most probably, enlarged it afterwards with the glorious detail of the mercies of God to the ancestors of the Jews from the days of Abraham. There are some few variations, but of little consequence, in this psalm and that part of it which is found 1 Chronicles 16.; but what follows from thence to the end is different in both. As it is historical, there need but few words to explain it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 105
1O give thanks unto the Lord; call upon his name:
Make known his deeds among the people.
2Sing unto him, sing psalms unto him:
Talk ye of all his wondrous works.
3Glory ye in his holy name:
Let the heart of them rejoice that seek the Lord.
4Seek the Lord, and his strength:
Seek his face evermore.
5Remember his marvellous works that he hath done;
His wonders, and the judgments of his mouth;
6O ye seed of Abraham his servant,
Ye children of Jacob his chosen.
7He is the Lord our God:
His judgments are in all the earth.
8He hath remembered his covenant for ever,
The word which he commanded to a thousand generations.
9Which covenant he made with Abraham,
And his oath unto Isaac;
10And confirmed the same unto Jacob for a law,
And to Israel for an everlasting covenant:
11Saying, Unto thee will I give the land of Canaan,
The lot of your inheritance.
12When they were but a few men in number;
Yea, very few, and strangers in it.
13When they went from one nation to another,
From one kingdom to another people;
14He suffered no man to do them wrong:
Yea, he reproved kings for their sakes;
15Saying, Touch not mine anointed,
And do my prophets no harm.
16Moreover, he called for a famine upon the land:
He brake the whole staff of bread.
17He sent a man before them,
Even Joseph, who was sold for a servant:
18Whose feet they hurt with fetters:
He was laid in iron:
19Until the time that his word came:
The word of the Lord tried him.
20The king sent and loosed him;
Even the ruler of the people, and let him go free.
21He made him lord of his house,
And ruler of all his substance:
22To bind his princes at his pleasure;
And teach his senators wisdom.
23Israel also came into Egypt;
And Jacob sojourned in the land of Ham.
24And he increased his people greatly;
And made them stronger than their enemies.
25He turned their heart to hate his people,
To deal subtilely with his servants;
26He sent Moses his servant;
And Aaron whom he had chosen.
27They shewed his signs among them,
And wonders in the land of Ham.
28He sent darkness, and made it dark;
And they rebelled not against his word.
29He turned their waters into blood,
And slew their fish.
30Their land brought forth frogs in abundance,
In the chambers of their kings.
31He spake, and there came divers sorts of flies,
And lice in all their coasts.
32He gave them hail for rain,
And flaming fire in their land.
33He smote their vines also and their fig trees;
And brake the trees of their coasts.
34He spake, and the locusts came,
And caterpillars, and that without number,
35And did eat up all the herbs in their land,
And devoured the fruit of their ground.
36He smote also all the firstborn in their land,
The chief of all their strength.
37He brought them forth also with silver and gold:
And there was not one feeble person among their tribes.
38Egypt was glad when they departed:
For the fear of them fell upon them.
39He spread a cloud for a covering;
And fire to give light in the night.
40The people asked, and he brought quails,
And satisfied them with the bread of heaven.
41He opened the rock, and the waters gushed out;
They ran in the dry places like a river.
42For he remembered his holy promise,
And Abraham his servant.
43And he brought forth his people with joy,
And his chosen with gladness:
44And gave them the lands of the heathen:
And they inherited the labour of the people;
45That they might observe his statutes,
And keep his laws.
Praise ye the Lord.
EXEGETICAL AND CRITICAL
Contents and Composition.While in Psalms 78 the former history of Israel was employed as a mirror of warning, and their relations during the march through the desert were in consequence fully described, the Psalm before us contains an exhortation to praise God and to seek the Lord, in faithfulness to the covenant, as a response to the faithfulness which Jehovah had displayed to the family of Abraham from the establishment of the covenant with him until their entrance into the Promised Land. It is a lyrical rather than a doctrinal treatment of the narrative presented in the Pentateuch. It follows the latter so closely that there is no trace of strophical structure. The limits of the groups are scarcely discoverable, for the essential events are disposed in the order of their occurrence, and a rhythmical movement is only discernible in the regular bipartite structure of the verses. The first fifteen verses are found again in the song which in 1 Chronicles 16 is said to have been sung when the ark was removed to Jerusalem. But it is shown to be a later compilation of the Chronicler, by the circumstance that the parts which are taken likewise from Psalms 96, 106 are, by the abruptness of the transitions, proved not to have belonged originally to the same composition. Besides, it contains an allusion to the Babylonish Exile; and even the doxology, which concludes the Fourth Book of the Psalms, is retained, as if it were a portion of the song itself. [See the addition in the Introduction to Psalms 106J. F. M.]. We cannot determine the age of our Psalm more closely than to assign it a place later than the composition of the Pentateuch, and earlier than that of Chronicles. The opinion which infers the time of the Babylonish Captivity from the prevailing reference to the Egyptian period, is not to be relied on, especially as there is no definite indication of the custom, common both with the prophets and the poets, of comparing those periods. And the attempt (Rosenmller following the older commentators) to separate a part, at least, of the Psalm, as the composition of David, from later additions, must be regarded as entirely at fault.
Psa 105:1-6. Call with His name [E. V.: Call upon His name].This expression, Gen 4:26, includes two things, invocation and proclamation, or prayer and preaching. The whole of Psa 105:1 reminds us of Isa 12:4.Seeking and inquiring after Jehovah and His face (Psa 105:4) are not to be restricted to visiting the temple and worshipping (De Wette, et al.). Nor is to be here, as in Psa 78:61, taken to refer to the ark of the covenant (the older expositors following the Rabbins). The context demands a general application of the word. In Psa 105:6, by a change in the pointing we could easily obtain the translation: his servants (Sept.), as in apposition to: seed of Abraham, and parallel to the following member: his chosen. But Psa 105:42 (comp. Psa 105:26), shows that by the servant of Jehovah is here meant Abraham. As his seed the Israelites were reminded of the fact that they held the same position as he did, and were encouraged to be mindful thereof by the fulfilling of the duties connected with that relation. And as children of Jacob, they were reminded that they occupied that position, not through hereditary succession, but by virtue of election.
Psa 105:8-9. The Psalmist does not call upon his fellow-countrymen to be mindful of the covenant (Sept.), but he tells them of the faithfulness of God, who had (prterite) given an everlasting place in His memory to the covenant which was concluded with Abraham and confirmed to Isaac with an oath (Gen 26:3; Gen 22:16). Since here describes the covenant with reference to its establishment by the Divine word of promise, so is to be taken in its primary meaning, as in Psa 111:9, and is to have the same application as in Hag 2:5. The form instead of :. occurs also in Amo 7:9; Jer 33:26.
Psa 105:11; Psa 105:15. The transition to the plural in Psa 105:11 is to be explained by the considerations that Jacob-Israel is the designation of a nation as well as a proper name, and that the promises given to the patriarchs were made to him as being the father of the chosen race, to which, therefore, they really belonged.The term prophets, applied to the patriarchs in Psa 105:15, is taken from Gen 20:7, where God Himself employs this word in connection with those prohibitions (Gen. 12:20, 26), to which allusion is here made. It is doubtful whether or not their appellation: anointed has any special reference, beyond the idea that they were men consecrated to God and endowed with Divine gifts.
Psa 105:16-18. Support of bread [E. V.: staff of bread] as in Lev 26:26; Isa 3:1. Comp. Psa 104:15. The selling of Joseph was explained by himself as a sending-beforehand by God (Gen 45:5; Gen 1:20). His being fettered is also mentioned in Gen 40:3; it is therefore not a mere poetical filling out of the picture. It is doubtful whether ==his soul (person) came into iron (most), or whether the iron, which, in the signification iron-fetter, might be regarded as feminine, according to the principle developed by Ewald, 318, is not rather to be construed as the subject, and the whole clause taken in the sense in which it is said of water in Psa 69:2, that it presses into the soul (Hitzig, Del.; as previously Vatablus, Sachs). We prefer the latter construction, since the periphrastic use of for person is very remote from the context. If temptations (Hengstenb.) had been intended they must have been expressed.
Psa 105:19. His word cannot mean the word of God (most), but that of Joseph in the interpretation of the dreams, for all the preceding suffixes refer to him. The declaration [E. V., word] of Jehovah is, accordingly, not the promise of the possession of Canaan (Hengst.), nor the decree that Joseph should be tried (Clericus), but the revelation of God made to him (Aben Ezra), whose reliability he had to prove and attest in provings and trials of his own person. never signifies glorifying and distinguishing (Rud., Rosenm.). For Ilam see on Psa 78:51.
The description of the plagues of Egypt, after Exodus 1-12, follows the narrative there given more strictly than do Psa 78:44 f. Here only the fifth and sixth are omitted, and the ninth, that of darkness, is placed first. A figurative explanation, according to which the whole period is supposed to be represented, during which God showed displeasure towards and inflicted misfortune upon them (Hengstenb.), is untenable. It is in accordance with the facts, and in general with the Old Testament mode of conception, to trace the hardening of the Egyptians to God.
Psa 105:27. In such connections as this the word serves to denote various kinds (Hitzig), so that it is not quite superfluous, as though it were a mere periphrasis (De Wette); nor is it to be regarded as relating to the prophetic words, by which the miraculous signs were announced beforehand (Clericus and others, Hupfeld). But if we were to read the singular instead of the plural , as in Exo 10:12; Psa 78:43, we could translate, since God would then be the subject: He placed among them, or He laid upon them the words of His signs (Sept., Vulg.).
Psa 105:28. The order of the sentences naturally suggests the reference of Psa 105:28 b to the Egyptians, but, as they yielded to Gods command only after long resistance and repeated refusals, and only when finally compelled by His judgments, this mode of expression is not suitable to them. It is not advisable to assume that a question is asked, as there would then result a whole sentence of a very feeble character. The suppression of the negative (Sept., Syr.) is unjustifiable. So also is a change of the verb, which would replace: resisted, by: heeded (Hitzig). Most, therefore, refer this negative statement of obedience to the Israelitish leaders, and suppose a contrast to the conduct recorded in Num 20:24; Num 27:14.
Psa 105:33 ff. [In Psa 105:33 b. instead of: trees of their coasts, render: trees of their bounds, that is, within the bounds of their country.J. F. M.]. The spreading of the cloud for a covering (Psa 105:39) does not allude to protection against the enemy (Exo 14:19 f.), but to the cloud which was (Num 10:14) a covering and shady bower to the Israelites (Isa 4:5).Labor (Psa 105:44) is used metonymically for its results, the acquisitions made by it (Isa 45:14).
DOCTRINAL AND ETHICAL
1. God grants the knowledge of His nature through His name. Therefore must His people call upon His revealed name in prayer, and thus make it known, that they have not to do with unknown powers, but that they know well to whom they address themselves when they offer thanksgiving or prayer. And this known God must not be honored merely by their own acknowledgment; they must also make Him known to those who know Him not, and by means of preaching diffuse the knowledge of God throughout the world.
2. The world has many vain things, of which it boasts, over which it vexes itself, after which it inquires and pursues. The Church must boast in the holy name of God, meditate upon His wondrous works, inquire after Him before all else, seek Him above all else, in order that she may be confirmed in communion with Him, and be preserved and extended as His inheritance in the world. For to this has she been chosen and called by Him. But she has many enemies, who aim to cast her down from this position of high privilege.
3. The preservation of the Church in the world, as well as her establishment, is the cause, work, and glory of God. And God remembers His covenant and the oath by which He confirmed it. But the blessings of that covenant can be shared only by those who submit to its conditions. He, therefore, who would inherit the promises given to the patriarchs, must conform to the conditions of salvation which God has instituted for that end. The seed of Abraham are not to forget that Abraham was Gods servant, and that, although this designation is indeed a title of honor, it is yet no empty title; for God solemnly asks, if His chosen act worthily of it.
4. Gods judgments, as the Judge of the whole world, fall upon those nations who resist Him, and serve at the same time to deliver His church from the power of her oppressors. But these events are not to excite a false feeling of security, but call for gratitude, trust and obedience; and in displaying the severity of the divine wrath are to quicken the conscience and beget a salutary fear. For if God protects His people miraculously, cares for them graciously, and guides them faithfully, and, besides leading them through all dangers to the place whither He promised to bring them, exalts them above all other peoples, they must make it their aim to fulfil their part of the covenant obligations, and to testify, both in word and life, their gratitude for such benefits, blessings, and privileges.
HOMILETICAL AND PRACTICAL
We should testify our gratitude for Gods benefits: (1) by adoring His majesty; (2) by proclaiming His deeds; (3) by trusting to His guidance; (4) by obeying His commands.God has delivered our nation so often in former times that we (1) should reproach ourselves for our ingratitude, (2) should be ashamed of our faintheartedness, (3) should grieve over our unfaithfulness.Gods judgments upon the enemies of His Church: (1) as testimonies to His sway upon earth, (2) as the means of her preservation, (3) as a ground of hope in present distress.The growth of Gods Church under affliction as being (1) after the typical history of Israel, (2) under the security given for Gods faithfulness to His covenant.Many would like to share the honor of Gods servants, if they had only not to perform their service, or endure their trials.
Starke: When a man exhibits an ardent love to God, it is a living witness that be is His temple.How can he glorify God rightly, who does not know by a living experience His name, deeds, and wonders? O, my soul! seek the Lord, so that thou mayest extol Him joyfully.The more men turn away from God, the weaker they become, and the more they inquire after Him and draw near to Him in prayer, faith, and meditation, the more strength do they gain from Him.If God always remains mindful of His promises to us, what is more reasonable than that we should never forget ours to Him?The descend ants have as good a claim to, and as great a share in, the covenant of grace as their forefathers, with whom God established that covenant, provided only that they enter into it in faith.Where there is prosperity, there is also envy and grudging; but he who has no friend but God cannot be harmed by the envy and enmity of the world.The blood of true believers, poured out like water, has ever been a fountain of blessedness, from which spring forth the members of Christ.The injury received by a pious man in one place is compensated by God in another with rich blessings: therefore guard against impatience and care for the body.God has the hearts of His enemies in His power. If He takes their courage from them, He can deliver His own without a single stroke of His sword.Let none despise the feeble or the poor: thou dost not know but that there are those among them who are in covenant with God, and whom He will yet employ for great things.The history of the faithful patriarchs is a fit representation of the pilgrimage of believers, who have here no continuing city, but seek one to come.In seasons of affliction, let us not look to men, but God,upon Him who smites us, and not at the rod; it is not the rod that sends the pain, but He who employs it.When calamities befall a whole nation, the pious must suffer with the wicked; yet God often proves to His children that His word abides sure: in the days of famine they shall be satisfied (Psa 37:19).The members of the invisible church must often dwell in the tents of Meshech; but they are more secure sometimes in the midst of such enemies, than among those who outwardly are members with them of the common faith.With regard to Gods deeds of goodness, believers must guard against two errors: they must ascribe nothing to themselves or their deserts, for God performs these deeds for the sake of His word and covenant; and they must not receive such benefits as a matter of course, or misuse them. Assiduous striving after sanctification and renewing ends at last in a hallelujah, which all the perfect righteous ones shall sing in unison, to the glory of the Lord, throughout eternity.
Frisch: No more powerful consolation can be breathed into a troubled soul than the thought that God is eternally mindful of His covenant. Since the covenant is eternal, it cannot be annulled by death. Since it is a covenant of grace, thou needest not despond, even if thou hast perchance transgressed it.Rieger: On the mercy of Christ we enjoy the blessing of Abraham; and God is ever mindful of His covenant, until He brings us into the Fatherland, and the city to which He has called us, and which He has prepared for us.Richter: Canaan was intended as a school for Israel in view of the coming of Christ.Guenther: The whole history of the Chosen People, before the time of Christ, is a type of the history of Christianity, and a representation of the experience of each believer; let us learn, then, what this special chapter of the history means for you and for me.Taube: A call addressed to Gods people for the adoring remembrance of the mercy, displayed in Gods dealings towards the heirs of the promise, in order to strengthen their faith.Godless and prayerless souls are also forgetful souls, who learn nothing from the deeds, wonders, and judgments of God; but he who seeks the Lord meets Him, for the strengthening of His faith, on all the paths on which he has promised that He will be found.The rapture of deliverance excites grateful love, which knows that it is bound, by duty and obligation, to the Deliverer and Blesser, and which lives to please Him in all things.
[Matt. Henry: We are therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the Psalm concludes, may be taken both as a thankful acknowledgment of Gods favors, and as a cheerful concurrence with this great intention of them.Has God done so much for us, and yet doth He expect so little from us? Praise ye the Lord.
Scott: We greatly mistake, if we do not rank afflictions among our mercies (Psa 105:17-19), as they tend to prove the reality of our faith and love, to humble our pride, to wean us from the world, to quicken our prayers, to enlarge our experience of the Lords faithfulness to His promises, to encourage our dependence, to bow our hearts into submission, and to soften them into compassion for our brethren.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This lovely Psalm contains some of the outlines of the Church’s history: and if we consider, as we have full authority, that the events of the old Church were but types of the new, we shall find much of the gospel in it, and sweet instruction may be derived from it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
If the Reader wishes to see the history of the Church at the period to which this Psalm refers, he may consult 1Ch 16 where he will find it. David is said to have delivered this Psalm to Asaph for the use of the Temple-service. The occasion was the bringing up the ark from the house of Obed-edom. And as this ark was a well-known type of Christ, every child of God may, and indeed ought to take this sweet hymn, as given to the old church by the Holy Ghost, for the use of Old Testament saints, by faith in Christ, and sing it in his daily song, with melody of heart, unto the Lord. Reader! What say you to this daily service? Can you sing of redemption? Can you sing of Jesus? Can you give thanks to the Lord in deed and in truth, and make known abroad his deeds of salvation to your soul? These are grand questions; and they imply blessed truths, when the believing soul can answer them in the affirmative. Psa 40:2-3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Trial of Joseph
Psa 105:19
The career of Joseph is of the kind to which we give the name of romance. That word is a vague one, and it would cost us some pains to define; but we all think we know a romance when we hear it, and the tale of Joseph is one. A boy of genius, hated by his brothers because he was a genius and knew it, led through startling vicissitudes of fortune, from a father’s partial love to the estate of slave, from the black arch of a dungeon to the splendour round a throne; then the marshal of a drama of poetic justice, apt almost beyond the devices of fiction; last in a scene of rarely equalled pathos binding up again the ruptured bond of home, and crowning the boy’s dream of dominion over his father’s house by a fulfilment as sweet as it was wonderful. What have we here but the very authentic stuff of romance, even as you would find it in an Odyssey of Greeks, or a tale of Arabians, or a chivalrous fiction of our North.
I. Joseph’s tale is our tale. I called it a romance; and I call the moral life of a man or woman a romance. There is a region of your life to which the marvellous cleaves and cannot be separated. The moment we have to think not of the trader or labourer or citizen, but of the spiritual being that wears the name which is ours, that moment our life is touched with mystery. I see not why one should be more thrilled by the romance which Joseph lived between home and prison and palace, than by the romance we live ourselves between cradle and life-work and the grave.
II. Is Joseph’s prison also ours? That, too. And in it are spent the more part of our days. A prison not of brick or stone; a prison with walls of glass, and you can see through them; of air, and you cannot touch them; but the walls hold you caged as if they were iron or granite. The name of that prison is Life in the Flesh.
III. ‘The promise of Jehovah tried him.’ How blessed is it when this, the most universal trial of the religious life the contradiction between our faith and the things which do appear is felt by us, to remember that it is trial, that the promise is only trying us. How supportable is this world of appearances when once we have seen that these daunting and humiliating appearances are there only that we may have our chance of resisting them, of refusing to be brow-beaten, of asserting against them the Divine assurance in our hearts that we are not what we seem, and this mortal encompassment is not the fact.
References. CV. 19. Spurgeon, Sermons, vol. xxii. No. 1277. CV. 24. G. S. Barrett, Old Testament Outlines, p. 140. CV. 41. J. Davies, Penny Pulpit, No. 1513, p. 241. CV. International Critical Commentary, vol. ii. p. 339.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 105:1 O give thanks unto the LORD; call upon his name: make known his deeds among the people.
Ver. 1. O give thanks unto the Lord ] Some tell us that this and the two following psalms were the great Hallelujah sung at solemn times in their assemblies. But others say better, that the great Hallelujah (as the Hebrews called it) began at Psa 113:1-9 ., and held on till Psa 119:1-176 , which they at the passover began to sing after that cup of wine they called Poculum hymni seu laudationis.
Call upon his name
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“Give thanks unto Jehovah,” etc.
This recounts the good ways of Jehovah in grace with His people according to His promises, that they might keep His statutes and observe His laws.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 105:1-7
1Oh give thanks to the Lord, call upon His name;
Make known His deeds among the peoples.
2Sing to Him, sing praises to Him;
Speak of all His wonders.
3Glory in His holy name;
Let the heart of those who seek the Lord be glad.
4Seek the Lord and His strength;
Seek His face continually.
5Remember His wonders which He has done,
His marvels and the judgments uttered by His mouth,
6O seed of Abraham, His servant,
O sons of Jacob, His chosen ones!
7He is the Lord our God;
His judgments are in all the earth.
Psa 105:1-7 This Psalm and this strophe highlight YHWH’s special call and relationship with Abraham and his descendants. YHWH acted in powerful, purposeful ways to accomplish His revelation through this one family.
This Psalm uses several terms to describe these acts.
1. His deeds, Psa 105:1 – BDB 760, cf. 1Ch 16:8; Psa 9:11; Psa 66:5; Psa 77:13; Psa 78:11; Psa 103:7; Isa 12:4
2. all His wonders, Psa 105:2 – BDB 810, cf. Exo 3:20; Exo 34:10; Jos 3:5; Jdg 6:13; 1Ch 16:9; 1Ch 16:24; Job 37:5; Job 37:14; Psa 9:1; Psa 26:7; Psa 78:11; Psa 139:14; Jer 21:2; Mic 7:15, see Special Topic: Wonderful Things
3. his wonders, Psa 105:5 – BDB 810, see Special Topic at #2
4. His marvels, Psa 105:5 – BDB 68, cf. Exo 7:3; Exo 11:9; 1Ch 16:12; Job 3:3
5. the judgments, Psa 105:5 – BDB 1048, see SPECIAL TOPIC: TERMS FOR GOD’S REVELATION
6. His judgments, Psa 105:7 – BDB 1048
7. His wondrous acts, Psa 105:27 – BDB 68
Different periods of Israel’s history demonstrate YHWH’s special activities on behalf of Abraham’s family. The purpose of these divine acts was to help the nations know YHWH, cf. 1Ki 8:42-43; see Special Topic: YHWH’s Eternal Redemptive Plan.
Psa 105:1-5 has a series of imperatives imploring the worship of YHWH in the temple.
1. give thanks – BDB 392, KB 389, Hiphil, cf. 1Ch 16:8; 1Ch 16:34; Isa 12:4
2. call upon – BDB 894, KB 1128, Qal, cf. Psa 99:6
3. make known – BDB 393, KB 390, Hiphil, cf. Psa 145:12
4. sing – BDB 1010, KB 1479, Qal
5. sing praises – BDB 274, KB 273, Piel, cf. Psa 66:2; Psa 68:4; Psa 135:3
6. speak/muse – BDB 967, KB 1319, Qal cf. Psa 77:12; Psa 119:27; Psa 145:5; Psa 147:1
7. glory – BDB 237, KB 248, Hithpael
8. seek – BDB 205, KB 233, cf. Exo 33:7; Deu 4:29; 1Ch 16:10; 2Ch 11:10-11; Isa 51:1; Jer 50:4; Hos 3:5; Hos 5:6
9. seek – BDB 134, KB 152, Piel, cf. 1Ch 16:11; 2Ch 7:14; Psa 27:8; Amo 4:5
10. remember – BDB 269, KB 269, Qal cf. 1Ch 16:12
Psa 105:1 the Lord See SPECIAL TOPIC: NAMES FOR DEITY .
call upon His name Psa 105:1-4 describes cultic (religious procedures) worship. The name represents the person’s character. See Special Topic: The Name of YHWH.
Make known His deeds among the peoples It is God’s will that all the earth (cf. Psa 105:7 b) know Him (cf. Psa 145:12; Isa 12:4-5, see Special Topic: YHWH’s Eternal Redemptive Plan). Israel was a means to this end and the Bible is a record of this revelation.
Psa 105:2 Sing to Him This (BDB 967, KB 1319) also describes cultic worship. They sang songs about YHWH and His acts of salvation.
Speak This is literally meditate or muse. We are to keep God’s character and acts before our minds (cf. Psa 105:5; Deu 6:6-9).
Psa 105:3 glory This verb means to boast (BDB 237). Israel was to glory in the kind of God who called them and was uniquely their God.
Let the heart of those who seek the Lord be glad The heart speaks of the entire person (see SPECIAL TOPIC: THE HEART ). We must respond (the verb is a Qal imperfect used in a jussive sense) to God’s initiative, and the appropriate way is with joy (BDB 970).
Psa 105:4
NASB, NKJV,
NJB, NRSVand His strength
TEVfor help
LXX, Moffattand be strengthened
JPSOAHis might (referring to the Ark, cf. Psa 78:61; Psa 132:8)
Peshitta, REBbe strong
NABrely on
NET Bibleand the strength he gives
As is obvious from the variety of translations, the phrase is uncertain. I think, from the context of temple worship (i.e., Psa 105:1-4), that the JPSOA option is best (i.e., the Ark, cf. Psa 78:61; Psa 132:8).
Seek His face continually This is an idiomatic way of calling on faithful followers to keep YHWH and His revelation before their minds (cf. Deu 6:6-9).
This is similar to Paul’s emphasis of praying without ceasing (cf. Eph 6:18; 1Th 5:16-18).
Psa 105:5 the judgments uttered by His mouth This reflects the Hebrew concept of the power of the spoken word (cf. Gen 1:1; Isa 55:1; Joh 1:1; and note at Gen 1:3). For judgments see Special Topic: Terms for God’s Revelation.
Psa 105:6 This verse reflects God’s choice of Abraham (Psa 105:6 a) and his descendants (Psa 105:6 b) as His chosen means to redeem all mankind, Gen 3:15.
Remember, in the OT the term chosen (BDB 104; 1Ch 16:13) is used for instrumentality (i.e., service), not salvation. God chooses to use nations, people, and historical events for His larger redemptive plan (see Special Topic: YHWH’s Eternal Redemptive Plan ).
Psa 105:7 He is the Lord our God This phrase may be a reference to the covenant language of Exo 20:2. It involves the two most common names for Deity, YHWH – Lord and Elohim – God. Modern western scholarship has asserted that these represent the name of Deity used by two different human authors of the OT. The Jews assert that they represent the characteristics of the one true God (see SPECIAL TOPIC: MONOTHEISM ). Elohim is Deity’s title as creator, provider, and sustainer of all life, while YHWH is Deity’s covenant title as savior and redeemer. See Special Topic: Names for Deity.
His judgments are in all the earth This refers to God’s universal focus, which is so dominant in this section of the Psalms (i.e., Psalms 96, see notes there).
The term earth can be translated land. See Special Topic: Land, Country Earth .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
For circumstances see note on 1Ch 16:7.
the LORD. Hebrew. Jehovah. App-4.
name. See note on Psa 20:1.
people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 105:1-45 :
O give thanks unto the LORD; call upon his name: make known his deeds among the people. Sing unto him, sing psalms unto him: talk of all of his wondrous works ( Psa 105:1-2 ).
Now we are exhorted here to several things. First of all, we are exhorted to give thanks to the Lord. Secondly, we are exhorted to call upon His name. And thirdly, we’re exhorted to share the work of God among people. In the first verse, three exhortations: to give thanks, to call upon Him, and to share His truth among people. Then in the second verse, further exhortation: sing unto Him, sing psalms to Him, and talk of all of His wondrous works.
God loves you to just talk about Him. In fact, there’s a scripture that indicates that God eavesdrops whenever you talk about Him. “And they that love the Lord did speak of Him one to another and God kept a record of it. And they shall be accounted as His jewels in that day when He makes up His treasure” ( Mal 3:16-17 ). People just talking about the Lord, talk about His wondrous works.
And then further exhortations:
Glory in his holy name ( Psa 105:3 ):
And then rejoice,
let the heart of them that seek the LORD rejoice ( Psa 105:3 ).
And then we are commanded,
Seek the LORD, and his strength: seek his face evermore ( Psa 105:4 ).
And then,
Remember his marvelous works that he has done; his wonders, and the judgments of his mouth ( Psa 105:5 );
So all of these exhortations in five verses. Things that we are to do. So whenever you’re just sitting around thinking, “What shall I do?” Turn to Psa 105:1-45 , and you’ll have a lot of things that you can do. Things that you’ll find will be a very great blessing to you, benefit to you, as you follow these exhortations.
O ye seed of Abraham his servant, ye children of Jacob his chosen. He is Jehovah our God: his judgments are in all the earth. He has remembered his covenant for ever, the word which he commanded to a thousand generations. Which covenant he made with Abraham, his oath to Isaac; And confirmed the same to Jacob for a law, and to Israel for an everlasting covenant: Saying, Unto thee will I give the land of Canaan, the lot of your inheritance ( Psa 105:6-11 ):
Now notice the covenant of God has been established with Abraham; He declared it by an oath to Isaac; He confirmed the same to Jacob. So that you wonder about the right of the land of Israel, who it belongs to. By an everlasting covenant God said, swearing to Abraham and to Isaac and confirming it to Jacob, “Unto thee will I give the land of Canaan and the lot of your inheritance.” God swore this to them when they were but few in number, very few. In fact, they were strangers in the land when God said, “Look around. As far as you can see to the north, east, south, and west, I’ve given it to you.” And from the top of Bethel God said to Jacob, “Look, Jacob, all around. For I have given you this land.” He said the same to Abraham at the same place.
When they were just few in number; they were strangers in the land. When they went from one nation to another, and from one kingdom to another people ( Psa 105:12-13 );
They were just sojourners roaming around in the land as nomads, as Bedouins. Taking their tent and pitching it and grazing out an area and then moving on. And yet, the land was all theirs. It had been promised to them by God.
And God would allow no man to do them wrong: in fact, he even reproved kings for their sakes ( Psa 105:14 );
Going back to the history of Abraham. How Abimelech the king and the Pharaoh were reproved by God for the sake of Abraham.
As God said, Touch not mine anointed, and do my prophets no harm ( Psa 105:15 ).
God protects His anointed and His prophets.
Moreover he called for a famine upon the land: he broke the whole staff of bread. He sent a man before them, even Joseph, who was sold as a servant: his feet were hurt with the fetters: he was laid in iron: Until the time that his word came: and the word of the LORD tried him. And the king sent and loosed him; even the ruler of the people, and let him go free. He made him the lord of his house, and the ruler over all of his substance ( Psa 105:16-21 ):
And so now the psalmist does what the Israelis always love to do, the rehearsal of their history. Steven in the book of Acts rehearsed the history for the people. Now the psalmist here is rehearsing a part of their glorious history, how that God preserved them when the famine came into the land by sending Joseph ahead of them down into Egypt to prepare the food for them so that they’d have food during the time of the famine. And God made Joseph the lord over the house of the Pharaoh and the ruler of all of his substance.
To bind his princes at his pleasure; and to teach his senators wisdom ( Psa 105:22 ).
So Joseph was second in command; he could bind the princes of Egypt and he taught the senators wisdom.
Israel also came to Egypt; and Jacob sojourned in the land of Ham. And he increased his people greatly; and made them stronger than their enemies. He turned their heart to hate his people, to deal subtilely with his servants. He sent Moses his servant; and Aaron whom he had chosen. They showed his signs among them, and wonders in the land of Ham. He sent the darkness, and they rebelled not against his word. He turned their waters into blood, and he killed their fish. Their land brought forth frogs in abundance, in the chambers of their kings ( Psa 105:23-30 ).
Frogs in the king’s bed and in the kneading troughs of their dough.
He spake, and there came forth divers sorts of flies [all kinds of different flies], and lice in all of their coasts. And he gave them hail for rain, flaming fire in their land. He smote their vines also, their fig trees; he broke the trees of their coasts. He spake, and the locusts came, and the caterpillars, and that without number, and they did eat up all the vegetables in their land, and devoured the fruit of the ground. He smote also the firstborn in their land, the chief of their strength. He brought them forth also with silver and gold ( Psa 105:31-37 ):
That is, now He brought His people forth with silver and gold,
and there was not one feeble person among their tribes. Egypt was glad when they departed ( Psa 105:37-38 ):
I can imagine… tired of the flies and the lice and the frogs and the caterpillars and the locusts.
He spread a cloud for a covering ( Psa 105:39 );
Now that cloud by which they were led was more than just something to lead them. It was a covering. They were going through this hot wilderness area. And so what did God do? He put the cloud above them to give them shade, a covering. Not only when the cloud moved was it God’s indication for them to move, they followed under the shadow of the cloud. God used it as a covering over them. And when necessary, God brought it down and made it fog behind them to keep the Egyptians from knowing what was going on as they escaped through the Red Sea. The cloud that led them went behind them and settled down and was a thick fog to the Egyptians. So God used the cloud for many purposes. A covering.
the fire to give them light in the evening ( Psa 105:39 ).
So they could go out at night with the light of the fire of God above them.
And the people asked, and he brought quails, and he satisfied them with the bread from heaven ( Psa 105:40 ).
The manna that He had given.
He opened the rock, and waters gushed out; and they ran in the dry places like a river. For he remembered his holy promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness: And he gave them the lands of the heathen: and they inherited the labor of the people ( Psa 105:41-44 );
He brought them into this land and actually they took over the vineyards and the orchards and all of the people that were there. They inherited all of the rock walls and everything that the people had made.
That they might observe his statutes, and keep his laws. Praise ye the LORD ( Psa 105:45 ).
In the Hebrew that is, “Hallelujah. Praise ye Jehovah.” “
Fuente: Through the Bible Commentary
Psa 105:1-5
PRAISING GOD FOR WHAT HE DID FOR ISRAEL
We have been unable to find any authentic information about either the author or occasion of this psalm. After an introduction in the first five verses, the psalm mentions with thanksgiving and gratitude the covenant with Abraham; Isaac and Jacob (Psa 105:6-12); God’s guidance of Israel into Egypt and out (Psa 105:13-23); His goodness to them during times of oppression (Psa 105:24-25); God’s deliverance of them from Egypt by Moses and Aaron (Psa 105:26-38); His mercies in the wilderness (Psa 105:39-41); and finally His gift of the land of Canaan (Psa 105:42-45).
The psalm thus becomes a somewhat chronological survey of the history of Israel’s progress from the days of the patriarchs to the Promised Land. Surprisingly, there is no mention either of the Red Sea Crossing, or that of the Jordan. Also, there is no hint whatever of the many rebellions of the chosen people in the wilderness.
Here and them, there are bits of information which are supplementary to the account in the Pentateuch. This, it seems, is characteristic of inspired writings.
Another fact regarding this psalm is that the first fifteen verses of it appear almost verbatim in 1Ch 16:8-22. Leupold wrote, “This psalm appears to be the original. This could be true, only if an early date is accepted for the psalm.
“This is the second of the four great songs of Israel’s history, the others being Psalms 78; Psalms 106; and Psalms 136.
Psa 105:1-5
INTRODUCTION
“O give thanks unto Jehovah, call upon his name;
Make known among the peoples his doings,
Sing unto him, sing praises unto him;
Talk ye of all his marvelous works.
Glory ye in his holy name:
Let the heart of them rejoice that seek Jehovah.
Seek ye Jehovah and his strength;
Seek his face evermore.
Remember his marvelous works that he hath done,
His wonders, and the judgments of his mouth.”
“Make known among the peoples his doings” (Psa 105:1). This is a commandment for the people of Israel to tell among the Gentiles the wonderful deeds of the Lord.
Without any doubt, the most astounding events in human history are those clustered around the choice of Abraham, Isaac and Jacob by none less than God Himself. The miracles of the most monumental character attended the development of the Chosen People and God’s displacing the nations of Canaan, re-populating it with Israel. Why this heavenly `partiality,’ if we may call it that, to the Jews?
In the purpose of God this elevation of Abraham’s posterity to a “preferred status” in God’s sight was absolutely necessary.
When the entire Adamic race became so corrupt that God destroyed them in the Great Deluge, the human family had another beginning in the family of Noah; but when it soon became evident that the race of mankind was again on the road to total departure from God, Abraham and his descendants were selected for the purpose of preserving the knowledge of God on earth until the First Advent of Christ. Thus, Abraham was not chosen merely for his own sake, but for the sake of all mankind. Moreover, it was the particular ability of Abraham to command his children after him that entered into God’s choice (Gen 18:19). The redeemed of all ages, therefore, may thank God for the ability of Abraham. In God’s first announcement of the choice of Abraham, he made it clear that “all the families of the earth” were included in God’s purpose of salvation (Gen 12:3).
“Remember his marvelous works, his wonders, and the judgments” (Psa 105:5). This is the theme of the psalm. It is customary to break a psalm like this up into paragraphs; but as Rawlinson noted, “Such divisions here could be made only arbitrary, because there are no really marked divisions.
E.M. Zerr:
Psa 105:1. This verse has two separate thoughts. Man should thank God for his favors, then show his appreciation for such deeds of benefit by making them known among the people. Jesus taught the same lesson in Mat 5:16. But in that case the matters were to be made known before the world by the lives of those benefited by the favors.
Psa 105:2. The singing and talking that David called for was not to be mere words. There was a subject that, was to be the basis for all the expressions and that was the wondrous works of God, manifested for the benefit of the creatures of His care.
Psa 105:3. Another instance is seen in this verse where the motive was to be the background of the action. A desire to glory in the name of God was urging the persons to seek the Lord. When such was the motive for the action, the Psalmist wished for them a heart filled with sincere rejoicing.
Psa 105:4. This means to seek the strength that comes from the Lord. No man can actually see the face of God and live (Exo 33:20), but the word is used in the sense of favor. Seek to be in favor with God by doing that which will please him.
Psa 105:5. The wonderful doings of God are not confined to the acts of material creation. His judgments also are marvelous, which means his dealings with the conduct of human beings. When the Lord passes judgment upon the activities of man, whether favorable or unfavorable, they are marvelous in wisdom and fairness.
Fuente: Old and New Testaments Restoration Commentary
This and the following psalm are companions. They reveal the two sides of the relation between God and His people during a long period. This one sings the song of His faithfulness and power; while the next tells the sad story of repeated failure and rebellion on the part of His people.
In singing His praise the psalmist opens with an appeal which recognises the responsibility of those who have been recipients of blessing. The words, Make known His doings among the peoples reveal this. The leaders and singers of these people repeated this message of responsibility with almost monotonous reiteration, and yet it was not obeyed. In order that the doings of God may be proclaimed, he calls upon men to remember, and he proceeds to trace the Divine hand in their history. First, he goes back to the ancient covenant, and sings of how God cared for them while they were few in number in the land, rebuking kings for their sakes.
The follows a recognition of the government of God as overruling even what appeared so disastrous a matter as the famine. Through that, Joseph was given his opportunity, and the people were brought into Egypt, for the time being a place of quietness and increase.
The master word in the psalm is the pronoun He. In constant repetition it shows the one thought uppermost in the mind of the singer. It is that of perpetual activity of God in all those experiences through which His people have passed. Verse Psa 105:23 commences with a statement which is almost startling – He turned their heart to hate His people. Yet this is a recognition of the fact that circumstances which appeared to be most disastrous, were nevertheless all under His government. It was a baptism of suffering which toughened the fibre of the national life, and prepared for all that lay ahead.
Then the singer passes in review Gods wonderful deliverance of them from Egypt, until a graphic sentence he writes, Egypt was glad when they departed. Finally the song speaks of the bringing of them into possession of the land. It is a noble song of the might of God, and of His fidelity to His people. With unswerving loyalty to His covenant, in spite of all difficulties, and by means of suffering as well as joy, He moved in their history ever onward. Such a song is prophecy, in its function of interpreting history, and revealing the orderliness in the economy of God, of days and events which seem to be the most calamitous.
Fuente: An Exposition on the Whole Bible
the Lords Covenant with Israel
Psa 105:1-15
This psalm and the next are a pair, probably composed during the Exile in Babylon. They are evidently derived in part from the old Tabernacle service, in which is found the beginning of this psalm and the end of the next, 1Ch 16:1-43. Here we have the story of Jehovahs faithfulness to his Covenant and of Israels ingratitude.
It is right to make known Gods doings. Nothing touches men more quickly, or excites faith and hope more certainly, than to hear what others have experienced of Gods saving health. Let us talk more often of His marvelous works. If God has forgiven you, even to ten thousand talents, confess it. If you have learned more of Christs patience in His bearing with your sins and failures, tell it out. The salient points which stand out in our record of the past may be summarized under the same general headings as those of the psalmist. God has been mindful of His Covenant, ratified by the blood of his Son. He has shown his independence of human standards in choosing us, though we are absolutely unworthy to inherit His Kingdom. How often He has interposed in our behalf even when we have deserved the worst, saying, Touch not mine anointed!
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 105:17
I. Israel went down into Egypt to buy food, and found one of themselves at the head of the government; and from that Divine provision flowed in natural order the whole after-Bible story. A local famine ministered to the scheme of the world’s salvation; out of partial evil came universal good. The Gospel feast was remotely spread through the jealousy of Jacob’s sons, and in the pressure of the great dearth. The presence of evil in God’s world must ever remain an unfathomable mystery. The book of Genesis shows us, indeed, the beginning of evil upon the earth; but it represents evil as already existent, and as being brought into this world by a tempter not of this world. There is thus a chapter before the first chapter of Genesis, which remains unwritten. A lesser mystery than the creation of evil is the sufferance of evil. God, who created it not, permits it, uses it for His own purposes. The darkness which hangs about even the sufferance of evil, both moral and’ physical, is in a measure lightened by the remembrance that He who permits evil sees at the selfsame moment, not as a future, but as a present, thing, the good which comes out of it. It was so with the history of Joseph. It was so with the scheme of man’s redemption through Christ. And so with the discipline of our daily life. To us the multitude of events which mark the lapse of the years, even in the most uniform lives, appear to come tumbling upon one another, like the waves of the sea. He in whose hand is the soul of every living thing has laid long before the whole train of circumstances by which we are to be tried. The ministering angel was commissioned ere the messenger of Satan was permitted to buffet. Nay more, the increased hope and strength, all those high spiritual graces which are formed in saintly souls by endurance, were present things to the eternal eye, not visions of the future, when He arranged the trial.
II. From this doctrine flow several principles of faith and practice. (1) In the light of these truths, how strongly comes out to view the supernatural character of the commonest events in which we play our part! (2) A keen recognition of these “previsions of God” leads to spiritual repose in the midst of worldly disquiet. God employs evil for His purposes of good. Man may not do evil that good may come. Three great attributes of God account for the difference: (a) His infinite knowledge; (b) His certain control; (c) His perfect holiness.
Bishop Woodford, Sermons on Subjects from the Old Testament, p. 143.
References: Psa 105:19.-Spurgeon, Sermons, vol. xxii., No. 1277. Psa 105:24.-G. S. Barrett, Old Testament Outlines, p. 140. Psa 106:4, Psa 106:5.- Spurgeon, Sermons, vol. xxv., No. 1454; G. Brooks, Outlines of Sermons, p. 235. Psa 106:8.-Spurgeon, Sermons, vol. iii., No. 115. Psa 106:9.-Ibid., vol. ii., No. 72. Psa 106:13.-Homiletic Quarterly, vol. ii., p. 259.
Fuente: The Sermon Bible
Psalm 105 and 106
The Memories of the Past
The last two Psalms of this fourth section review the entire history of Israel up to the time of the judges. It is the story of Gods faithfulness and mercy, and the story of their shameful failure and apostasy. He is ever mindful of His covenant, and that covenant is mentioned first, as the foundation of all. Then how He watched over them. The story of Joseph is mentioned, followed by the rehearsal of the deliverance out of Egypt. Psa 106:1-48 is couched in words of confession, showing their failure all the way, sinning, forgetting, lusting, unbelieving and disobedient. Only infinite mercy and grace could save such a people. Prophetically these Psalms express the repentance and national confession of Israel, when the Lord has saved them. Then with a new heart, the nation born again, with a new spirit within them, they read their history aright and learn to know the God of Jacob as never before. It is the fulfillment of Eze 36:31. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourself in your own sight for your iniquities and for your abominations.
Fuente: Gaebelein’s Annotated Bible (Commentary)
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, 1Ch 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
Reciprocal: Exo 18:8 – told Deu 32:3 – Because 1Ch 16:8 – Give thanks Psa 9:11 – declare Psa 44:1 – have heard Psa 107:22 – declare Psa 107:31 – Oh that men Psa 108:1 – General Psa 116:13 – call Isa 46:9 – the former Luk 2:28 – and
Fuente: The Treasury of Scripture Knowledge
The story of His ways as with His people.
The last two psalms of the book show us God’s ways with His people, and (in confession on their part) their ways with Him, which had necessitated the discipline of His hand. But this has done its work, and they are thus ready for the final blessing, the principles and character of which we find fully in the fifth book.
These two psalms are naturally therefore of very simple character, a review of Israel’s history as already known to us in the books of Moses, with a mere glance at the after events when in the land. In fact the story of the wilderness is typical of all the rest; just as Israel as a nation is but a sample of man generally, -the “heart of man” anywhere being but the full, fair reflection of “man” at large.
The hundred and fifth psalm is not the story of God’s governmental ways with Israel as a whole, but simply of that which has to do with His action on their behalf, mainly in the deliverance in Egypt, and ending with their possession of the land. One verse alone declares this last.
1. The first section; in seven verses, calls for the celebration of Jehovah their God, as known in His glorious deeds. His Name is holy. His power is needed by human frailty. The “judgments of His mouth” interpret His acts, and make them illustration of His perfect ways. To this glorious God His people stand in relation as the “seed of Abraham His servant” the one marked by his history for his obedience as such. They are “the children” too, “of Jacob His chosen”: whose history is of another character, and shows the struggle of a soul in the hand of God, whom it knows, but too little knows. And this necessitates those dealings of God with it, by which at last an Israel emerges out of a Jacob. These struggles and this divine discipline are, as easily seen, the type of the nation’s history afterward. They are but a too faithful reproduction of their father; while the victorious grace of God will not cease toward them, until in them also He has produced an Israel indeed. And this is “Jehovah our God,” whose “judgments,” essentially of the same character, “are in all the earth.”
2. The psalmist goes on to speak of the covenant-relation in which He stands to them. It is an abiding one: He is ever mindful of it; He has commanded it to a thousand generations -a round number, as it would seem, for as many as may be (comp. Deu 7:9). Made with Abraham; and with an oath to Isaac, He confirmed it to Jacob for a decree unalterable, and to Israel as an everlasting covenant. Here the double name, and used evidently with regard to the people as well as to the father of their twelve tribes, has (as always) its significance. To Jacob, with all the frailty and sinfulness that the word implies, it takes nevertheless the form of a decree, the fixed expression of His absolute will; with Israel, in whom as such His transforming power is realized, it is an everlasting covenant. He works thus in perfect sovereignty, and according to the holiness of His own nature. According to this covenant the land is secured to them; and was so when they were in it as sojourners only, a few people and in men’s account of no consideration.
3. The next section; briefly but effectively, shows how in their after-history Jehovah was a sanctuary to them: according, indeed, to the care He had shown for Abraham, when Abraham himself also had been sadly untrue to the promise which had been given him; in yielding up the designated mother of the seed to be, into the hands of the Philistine king (Gen 20:1-18), and here He owns His “prophet” in the one who had so failed. This was but a sample of how He had come in for the nation in whom He had set the mouth-pieces of His revelation to man. And here is the declaration of those larger purposes of His which connect themselves with this people, set apart not for their own blessing merely, as not at all on account of righteousness in them, but in grace towards all the sons of men.
4. The fourth section naturally speaks of trial; but while the famine which came upon the land in Jacob’s time is the occasion of it, the psalmist goes on to show how God had provided for it by one sent before them into Egypt to be His servant in the service of man: one himself fully tried, and made to realize what in a world like this such service means; tried too by that word of Jehovah which in him as the Spirit of prophecy had announced His exaltation; and which at last came to pass. In Joseph we have, as every one knows, the type of the Lord Jesus, in whom God has provided indeed for blessing, both to Israel and the earth, and deliverance out of the great trial that is coming for both. The divine issue came at last for him: loosed from his chains, he is made the lord of Egypt, with fullness of power based upon fullness of wisdom. Such an One, but far transcending Joseph, shall the world find at last.
5. But Israel’s coming into Egypt was only their introduction into manifold experiences, in which they found exercise indeed, but God manifesting Himself with them in that which fell upon the mightiest power of that day, -signs which Israel themselves could ever look back to with thanksgiving and for the renewal of confidence, and which are to be repeated in their deliverance in the last days (Mic 7:15, and comp. Rev 16:1-21), and are the necessary humiliation of all the pride of the world and its idols before God, when the day of the Lord succeeds man’s day.
(a) Two verses show the occasion of these trials. First, “Israel came into Egypt”: the people of God, graced by the purpose of God, were in the land of “double straitness,” the place of the conflict between the desert and the river, -of life struggling with death; alas, the land of Ham; the “sun-darkened,” a darkness upon which the light shone and it comprehended it not. The people of God are in a world opposed to God; hence necessarily in opposition to them as that; but then this people of God are themselves looked at from another side, -“Jacob”: and Jacob, though but a sojourner in the land of Ham, is in danger from more than opposition. He needs all the exercise through which he is made to pass.
They increase greatly, through the favor of God, and become stronger than their enemies, as Pharaoh’s own words declare (Exo 1:9). And here is the way, doubtless, in which we are to interpret the verse following: “He turned their heart to hate His people.” It needs no more than that the favor of God should be thus manifested, to set the tide of opposition in full force.
(b) The opposition and God’s intervention for them are next spoken of. Moses is sent, and Aaron; and signs and wonders show unmistakably the broad seal of their commission.
(c) The order in which the miracles are given is different from the historical one. For this, of course, there must be a reason. It would seem that we have a classification of them in two divisions: first, the signs proper, those whose force lay for the most part in their testimony to the conscience; the second consists rather of those that really prostrated the land -miracles of destruction that made Egypt desolate. Among the signs proper, the darkness is put at the head, the light of heaven withdrawn: one of those things which would appeal most strongly to the conscience of man as supernatural; and which to the Egyptians, who made the night especially a sign of the prevalence of evil, and for whom the sun was the great deity, would be a cause of the greatest consternation. In fact, they moved not from their seats during the three days it lasted: a thing to which the psalmist refers here when he says, “they rebelled not against His word.” To refer this (with most interpreters) to the Israelite leaders, in contrast with their conduct at the waters of Meribah, seems quite opposed to the connection. Nor can it refer to the final submission of the Egyptians; here they were appalled into perfect stillness -no doubt, only for the time: but it made their after-attitude all the more solemn.
Next we have, what was really the first miracle of judgment, the waters turned to blood, the means of refreshment becoming death, and then that of the frogs swarming out of the river-bed, and into the chambers of the king, as to which I can add nothing to the notes on the book of Exodus. The lice follow, in the historical order; but with these are put the “swarms” or “mixture” (probably, of flies), which may there go with the lice (see the “notes” Exo 8:16-19) in stamping man with the brand of vanity.
(d) The moral or spiritual lessons are indeed thus far upon the surface, and well-fitted to bring the conscience into the presence of God. Those that follow compel man to feel, whether he has conscience or not. Hail and lightning together break up the fruit-trees in the land, while the locusts strip it of every green leaf to be found. Its desolation is complete, although not yet is their rebellious pride humbled; and it requires one last decisive blow to bring submission.
6. The rest of the psalm details the victory of God; the incidents of the wilderness and the putting them in possession of the land itself being associated with the deliverance from Egypt naturally, as completing what began there. The story speaks for itself, and needs no comment. The death of the first-born; their own departure from the land in prosperous strength, the fear in the hearts of their enemies; His presence with them, sheltering and guiding; the satisfaction of their hunger, refreshment brought for them out of the flinty rock: this sums up the deliverance accomplished, in which the word of promise is fulfilled and Abraham is remembered. They are brought into the land, to possess labors not their own; and this is to be the practical effect of all upon them; “that they might observe His statutes, and keep His laws.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 105:1-4. Call upon his name Or, proclaim his name, as , kiru bishmo, may be properly rendered: that is, proclaim the fame and glory of his works, as it follows. Make known his deeds, &c. Let each of you among his people, and even among the heathen, declare Gods mighty acts as he has opportunity; glory ye in his holy name Glory in the God whom you serve as the only true God, and a Being possessed of infinite power and goodness. For nothing can be so great an honour to you as that you are the servants of such a mighty Lord, who infinitely transcends all other beings. Let them rejoice that seek the Lord That seek an acquaintance and friendship with him; that seek to know, love, and serve him here, and to enjoy him hereafter above all the things of the world; seek the Lord and his strength That is, either, 1st, Seek him in his strength, namely, in his sanctuary, as some interpret the expression, or before the ark, which is called Gods strength: or, 2d, Seek his strength, that is, his grace or Spirit, to strengthen you against your enemies, to enable you to do and suffer his will, and to work in you that which is well pleasing in his sight. Many ancient versions read the clause, Seek the Lord, and be strengthened; and, certain it is, they who would be strengthened in the inward man, must derive strength from God by faith and prayer. Seek his face evermore That is, his favour, or the light of his countenance; seek to enjoy this to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world: and even then you shall be for ever seeking it in an infinite progression, and yet be for ever satisfied with it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm, to Psa 105:15, is the same as 1Ch 16:8 : whence it is evident that David was the author. It celebrates the dealings of God with Israel, from the call of Abraham to their settlement in the promised land. The subjects referred to have been already considered. See 1 Chronicles 16.; and for the remainder of the psalm, see on Exo 6:-10. It is not improbable, as supposed by some, that this psalm was enlarged and sung on the return of the Jews from the Babylonish captivity.
Psa 105:19. Until the time that his word came. Until Joseph was divinely inspired to interpret the dreams of the chief baker and butler; and afterwards of Pharaoh. See Genesis 40. and 41.
Psa 105:22. To bind, or to inform, his princes. Thus many of the Versions read; and it harmonizes the couplet.
Psa 105:25. He turned their heart to hate his people. Diodati says in his learned commentary, He suffered envy, groundless fears, and other evil affections to induce the Egyptians to hate the Israelites, as much as they had once loved them. This is a uniform case in providence: when men dally with sin, and secretly cherish it in their hearts, God usually gives them up to it in his anger.
Psa 105:28. He sent darknessand they rebelled not against his word, which required them to be circumcised, about the time of this darkness which fell on the Egyptians, as stated in Exo 10:23.
Psa 105:39. He spread a cloud. This adds something to what is said of the cloudy pillar in Exodus 13., for it indicates that the cloud was large.
Psa 105:41. They ranlike a river. The earthquake might contribute to the superabundance of the waters, by pressing in the superincumbent strata.
Psa 105:45. Praise ye the Lord. Hebrews Hallelujah. Justin Martyr adds here, Praise ye with joy to God.
REFLECTIONS.
This psalm is a sort of Te Deum in the Hebrew church, surveying the care of providence over them from the calling of Abraham, till Joshua had divided the land by lot. From which we gather, that we are so to review past mercies as to trace the neverceasing care of providence; to learn to trust the Lord at all times, to enkindle the heart to devotion, and to learn future obedience from past errors. This is the true spirit in which we should read the sacred volume, and trace the steps of the divine economy.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CV. Hebrew History from Abraham to Joshua.
Psa 105:1-6. Introductory. An invitation to praise God.
Psa 105:7-11. The covenant and promise of Canaan.
Psa 105:12-25. Yahwehs kindness to the Patriarchs.
Psa 105:12. number: read perhaps, Canaan.
Psa 105:14. kings: notably Pharaoh and Abimelech of Gerar.
Psa 105:15. mine anointed ones, i.e. the Patriarchs who were great princes (cf. Gen 23:6).
Psa 105:22. bind: read admonish (LXX).
Psa 105:22 b possibly refers to the belief held by Philo and other Jews, that the wisdom of the Gentiles was stolen from the Jews.
Psa 105:23. Ham: i.e. Egypt. Egypt (Mizraim) was a son of Ham (Gen 10:6), and the native name was Kham, i.e. black, with reference to the colour of the soil.
Psa 105:26-41. The marvels of the Exodus and the Wanderings.
Psa 105:28 b. This contradicts, as it stands, the writers evident meaning; read, But they did not observe his words.
Psa 105:42-45. The poet recurs to the thought of the Covenant.
Fuente: Peake’s Commentary on the Bible
PSALM 105
The faithfulness of Jehovah to the covenant made with the fathers, set forth in His care for His people Israel, and His judgment upon their enemies, throughout their history.
(vv. 1-7) The psalm opens with a call to Israel to give thanks to the Lord; to call upon His name, and to make known His deeds among the peoples. Thus restored Israel are to be a praising people, a dependent people and a witnessing people.
They are called to praise the Lord for what He has done and for what He is in the glory of His Person. He has done wondrous works, and His name sets forth what He is – He is holy.
They are to call upon Him, or seek the Lord, because they are weak and strength is with Him. This dependence must be constant: they must seek his face continually (cp. Joh 15:5).
To be witnesses among the peoples they must remember His marvelous works that He has done; the judgments of His mouth, and the judgments He has executed in all the earth.
(vv. 8-15) The history of Israel is reviewed to prove the faithfulness of God to His covenant made with Abraham and Isaac, and confirmed to Jacob. The promise of the land to Israel was made at a time when, in the sight of nature, it would appear impossible of fulfillment; for those to whom the promise was made were few in number and strangers in the land. Nevertheless they were under the constant care of the Lord. They went from one nation to another and from kingdom to kingdom, but none were allowed to wrong them without coming under the reproof of God.
(vv. 16-22) The psalmist recalls different periods in the history of the nation in order to show God’s care for them in the midst of trial. In the time of the patriarchs God called for the famine, but sent Joseph to save them in the trial. The one, however, through whom salvation comes must himself be a sufferer before he is a saviour and having suffered is exalted to a place of glory. Thus Joseph becomes a striking type of the One whom the Father sent to be the Saviour of the world.
(vv. 23-36) The history of Israel in Egypt is next brought before us, to show, not only God’s care for His people, but His judgment upon all that oppose and oppress them. Reference is made to eight of the plagues that fell upon Egypt. The plagues are grouped together, not in historical order, but in a way that brings into prominence the devastating character of these judgments.
The first two plagues that are mentioned – the darkness and the water turned to blood – touched the two main sources of Egypt’s existence and prosperity. The sun was eclipsed and the water of the river turned into blood. This, if continued, would have brought the country to speedy ruin.
The next three plagues – the frogs, the flies and the lice (or ‘gnats’) – touched the persons of the Egyptians, humbling their pride and making life unbearable.
The following two plagues – the hail and the locusts – were destructive to their possessions, reducing them to destitution.
The last plague fell upon their offspring, and if continued would have led to the extermination of the race.
(vv. 37-38) The people of Egypt suffered the destruction of their land, but the people of God are delivered, and, in spite of the oppression they had endured, are brought forth with gold and silver. Not one feeble person is found among their tribes.
(vv. 39-41) In three short verses the journey of the Israelites through the wilderness is brought before us to show God’s care for His people. They were sheltered from the heat by day; light was given to them in the night. They were fed with bread from heaven, and water was given to them from the rock.
(vv. 42-43) In all these dealings with His people – in the days of the patriarchs, in the days of Israel’s bondage, or in their wilderness journey – there is no mention of their sins, their murmurings and their rebellions. All is recounted to call to remembrance Jehovah’s wonderful works, and His faithfulness to His covenant. With this leading thought the review of Israel’s history is opened, as we read in verse 8, He hath remembered his covenant for ever. With this thought the history closes, for again we read, He remembered his holy promise, and Abraham his servant.
(vv. 44-45) Thus it comes to pass that, the promise made to Abraham – Unto thee will I give the land of Canaan (v. 11) – is at last fulfilled; for now we read, He gave them the lands of the heathen; and they inherited the labour of the people. Thus the psalm looks on to the time when the long centuries of the exile of God’s earthly people will be over, and the oppression of the Gentiles will end in Israel possessing the lands of the nations and inheriting the labour of the races. Little do the nations think that in the end the despised Jew will possess the land of the Gentiles and inherit the fruit of their toil. But thus will it be in the ways of God, and the fulfillment of the everlasting covenant made with Abraham. The gifts and calling of God are without repentance. Moreover, when Israel is blessed in the land, the Lord will have secured an earthly people who will do His will and be for His praise.
Fuente: Smith’s Writings on 24 Books of the Bible
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 the common condemnation of the world, and were elected to be God’s people, the prophet wills them to show themselves mindful by thanksgiving.
Fuente: Geneva Bible Notes
Psalms 105
This psalm praises God for His faithful dealings with Israel. It reviews Israel’s history from Abraham to the wilderness wanderings (cf. 1Ch 16:9-36), and the Abrahamic Covenant is its centerpiece.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Praise for God’s greatness 105:1-6
The unknown psalmist called on Israel (Psa 105:6) to give thanks to the Lord in prayer, and to broadcast His deeds publicly. The people should sing His praises and take pride and joy in His character. They should also draw near to Him in prayer, seeking His help constantly. They should remember His works that inspire wonder and marvel in the beholder, and in the wise judgments that He has revealed.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 105:1-45
IT is a reasonable conjecture that the Hallelujah at the end of Psa 104:1-35, where it is superfluous, properly belongs to this psalm, which would then be assimilated to Psa 106:1-48, which is obviously a companion psalm. Both are retrospective and didactic; but Psa 105:1-45 deals entirely with Gods unfailing faithfulness to Israel, while Psa 106:1-48 sets forth the sad contrast presented by Israels continual faithlessness to God. Each theme is made more impressive by being pursued separately, and then set over against the other. The long series of Gods mercies massed together here confronts the dark uniformity of Israels unworthy requital, of them there. Half of the sky is pure blue and radiant sunshine; half is piled with unbroken clouds. Nothing drives home the consciousness of sin so surely as contemplation of Gods loving acts. Probably this psalm, like others of similar contents, is of late date. The habit of historical retrospect for religious purposes is likely to belong to times remote from the events recorded. Psa 105:1-15 are found in 1Ch 16:1-43 as part of the hymn at Davids setting up of the Ark on Zion. But that hymn is unmistakably a compilation from extant psalms, and cannot be taken as decidedly the Davidic authorship of the psalm.
Psa 105:1-6 are a ringing summons to extol and contemplate Gods great deeds for Israel. They are full of exultation, and, in their reiterated short clauses, are like the joyful cries of a herald bringing good tidings to Zion. There is a beautiful progress of thought in these verses. They begin with the call to thank and praise Jehovah and to proclaim His doings among the people. That recognition of Israels office as the worlds evangelist does not require the supposition that the nation was dispersed in captivity, but simply shows that the singer understood the reason for the long series of mercies heaped on it. It is significant that Gods “deeds” are Israels message to the world. By such deeds His “name” is spoken. What God has done is the best revelation of what God is. His messengers are not to speak their own thoughts about Him, but to tell the story of His acts and let these speak for Him. Revelation is not a set of propositions, but a history of Divine facts. The foundation of audible praise and proclamation is contemplation. Therefore the exhortation in Psa 105:2 b follows, which means not merely “speak,” but may be translated, as in margin of the Revised Version, “meditate,” and is probably best rendered so as to combine both ideas, “musingly speak.” Let not the words be mere words, but feel the great deeds which you proclaim. In like manner, Psa 105:3 calls upon the heralds to “glory” for themselves in the name of Jehovah, and to make efforts to possess Him more fully and to rejoice in finding Him. Aspiration after clearer and closer knowledge and experience of God should ever underlie glad pealing forth of His name. If it does not, eloquent tongues will fall silent, and Israels proclamation will be cold and powerless. To seek Jehovah is to find His strength investing our feebleness. To turn our faces towards His in devout desire is to have our faces made bright by reflected light. And one chief way of seeking Jehovah is the remembrance of His merciful wonders of old, “He hath made His wonderful works to be remembered,” {Psa 111:4} and His design in them is that men should have solid basis for their hopes, and be thereby encouraged to seek Him, as well as be taught what He is Thus the psalmist reaches his main theme, which is to build a memorial of these deeds for an everlasting possession. The “wonders” referred to in Psa 105:5 are chiefly those wrought in Egypt, as the subsequent verses show.
Psa 105:6 contains, in the names given to Israel, the reason for their obeying the preceding summonses. Their hereditary relation to God gives them the material, and imposes on them the obligation and the honour of being “secretaries of Gods praise.” In Psa 105:6 a “His servant” may be intended to designate the nation, as it often does in Isa 40:1-31; Isa 41:1-29; Isa 42:1-25; Isa 43:1-28; Isa 44:1-28; Isa 45:1-25; Isa 46:1-13. “His chosen ones” in Psa 105:6 b would then be an exact parallel; but the recurrence of the expression in Psa 105:42, with the individual reference, makes that reference more probable here.
The fundamental fact underlying all Israels experience of Gods care is His own loving will, which, self-moved, entered into covenant obligations, so that thereafter His mercies are ensured by His veracity, no less than by His kindness. Hence the psalm begins its proper theme by hymning the faithfulness of God to His oath, and painting the insignificance of the beginnings of the nation, as showing that the ground of Gods covenant relation was laid in Himself, not in them. Israels consciousness of holding a special relation to God never obscured, in the, minds of psalmists and prophets, the twin truth that all the earth waited on Him, and was the theatre of His manifestations. Baser souls might hug themselves on their prerogative. The nobler spirits ever confessed that it laid on them duties to the world, and that God had not left Himself without witness in any land. These two truths have often been rent asunder, both in Israel and in Christendom, but each needs the other for its full comprehension. “Jehovah is our God” may become the war cry of bitter hostility to them that are without, or of contempt, which is quite as irreligious. “In all the earth are His judgments” may lead to a vague theism, incredulous of special revelation. He who is most truly penetrated with the first will be most joyfully ready to proclaim the second of these sister thoughts, and will neither shut up all Gods mercies within the circle of revelation, nor lose sight of His clearest utterances while looking on His more diffused and less perfect ones.
The obligations under which God has come to Israel are represented as a covenant, a word and an oath. In all the general idea of explicit declaration of Divine purpose, which henceforth becomes binding on God by reason of His faithfulness, is contained; but the conception of a covenant implies mutual obligation, failure to discharge which on one side relieves the other contracting party from his promise, while that of a word simply includes the notion of articulate utterance, and that of an oath adds the thought of a solemn sanction and a pledge given. God swears by Himself-that is, His own character is the guarantee of His promise. These various designations are thus heaped together, in order to heighten the thought of the firmness of His promise. It stands “forever,” “to a thousand generations”; if is an “everlasting covenant.” The psalmist triumphs, as it were, in the manifold repetition of it. Each of the fathers of the nation had it confirmed to himself, -Abraham; Isaac when, ready to flee from the land in famine, he had renewed to him {Gen 26:3} the oath which he had first heard as he stood, trembling but unharmed, by the rude altar where the ram lay in his stead; {Gen 22:16} Jacob as he lay beneath the stars of Bethel. With Jacob (Israel) the singer passes from the individuals to the nation, as is shown by the alternation of “thee” and “you” in Psa 105:11. The lowly condition of the recipients of the promise not only exalts the love which chose them, but the power which preserved them and fulfilled it. And if, as may be the case, the psalm is exilic or post-exilic, its picture of ancient days is like a mirror, reflecting present depression and bidding the downcast be of good cheer. He who made a strong nation out of that little horde of wanderers must have been moved by His own heart, not by anything in them; and what He did long ago He can do today. Gods past is the prophecy of Gods future. Literally rendered, Psa 105:12 a runs “Whilst they were men of number,” i.e., easily numbered. {Gen 34:30, where Jacob uses the same phrase} “Very few” in b is literally “like a little,” and may either apply to number or to worth. It is used in the latter sense, in reference to “the heart of the wicked,” in Pro 10:20, and may have the same meaning here. That little band of wanderers, who went about as sojourners among the kinglets of Canaan and Philistia, with occasional visits to Egypt, seemed very vulnerable; but God was, as He had promised to the first of them at a moment of extreme peril, their “shield,” and in their lives there were instances of strange protection afforded them, which curbed kings, as in the case of Abram in Egypt {Gen 12:1-20} and Gerar, {Gen 20:1-18} and of Isaac in the latter place. {Gen 26:1-35} The patriarchs were not, technically speaking, “anointed,” but they had that of which anointing was but a symbol. They were Divinely set apart and endowed for their tasks, and, as consecrated to Gods service, their persons were inviolable. In a very profound sense all Gods servants are thus anointed, and are “immortal till their work is done.” “Prophets” in the narrower sense of the word the patriarchs were not, but Abraham is called so by God in one of the places already referred to. {Gen 20:7} Prior to prophetic utterance is prophetic inspiration: and these men received Divine communications, and were, in a special degree, possessed of the counsels of Heaven. The designation is equivalent to Abrahams name of the “friend of God.” Thus both titles, which guaranteed a charmed, invulnerable life to their bearers, go deep into the permanent privileges of God-trusting souls. All such “have an anointing from the Holy One,” and receive whispers from His lips. They are all under the aegis of His protection, and for their sakes kings of many a dynasty and age have been rebuked.
In Psa 105:16-22 the history of Joseph is poetically and summarily treated, as a link in the chain of providences which brought about the fulfilment of the Covenant. Possibly the singer is thinking about a captive Israel in the present, while speaking about a captive Joseph in the past. In Gods dealings humiliation and affliction are often, he thinks, the precursors of glory and triumph. Calamities prepare the way for prosperity. So it was in that old time; and so it is still. In this resume of the history of Joseph, the points signalised are Gods direct agency in the whole-the errand on which Joseph was sent (“before them”) as a forerunner to “prepare a place for them,” the severity of his sufferings, the trial of his faith by the contrast which his condition presented to what God had promised, and his final exaltation. The description of Josephs imprisonment adds some dark touches to the account in Genesis, whether these are due to poetic idealising or to tradition. In Psa 105:18 b some would translate “Iron came over his soul.” So Delitzsch, following the Vulgate (“Ferrum pertransiit animam ejus”), and the picturesque Prayer Book Version, “The iron entered into his soul.” But the original is against this, as the word for iron is masculine and the verb is feminine, agreeing with the feminine noun soul. The clause is simply a parallel to the preceding. “His soul” is best taken as mere periphrasis for he, though it may be used emphatically to suggest that “his soul entered, whole and entire, in its resolve to obey God, into the cruel torture” (Kay). The meaning is conveyed by the free rendering above.
Psa 105:19 is also ambiguous, from the uncertainty as to whose word is intended in a. It may be either Gods or Josephs. The latter is the more probable, as there appears to be an intentional contrast between “His word,” in a, -and “the promise of Jehovah” in b. If this explanation is adopted, a choice is still possible between Josephs interpretation of his fellow prisoners dreams, the fulfilment of which led to his liberation, and his earlier word recounting his own dreams, which led to his being sold by his brethren. In any case, the thought of the verse is a great and ever true one, that Gods promise, while it remains unfulfilled, and seems contradicted by present facts, serves as a test of the genuineness and firmness of a mans reliance on Him and it. That promise is by the psalmist almost personified, as putting Joseph to the test. Such testing is the deepest meaning of all afflictions. Fire will burn off a thin plating of silver from a copper coin and reveal the base metal beneath, but it will only brighten into a glow the one which is all silver.
There is a ring of triumph in the singers voice as he tells of the honour and power heaped on the captive, and of how the king and many nations “sent,” as the mightier King in heaven had done (Psa 105:20 and Psa 105:17), and not only liberated but exalted him, giving him, whose soul had been bound in fetters, power to “bind princes according to his soul,” and to instruct and command the elders of Egypt. Psa 105:23-27 carry on the story to the next step in the evolution of Gods purposes. The long years of the sojourn in Egypt are summarily dealt with, as they are in the narrative in Genesis and Exodus, and the salient points of its close alone are touched-the numerical growth of the people, the consequent hostility of the Egyptians, and the mission of Moses and Aaron. The direct ascription to God of all the incidents mentioned is to be noted. The psalmist sees only one hand moving, and has no hesitation in tracing to God the turning of the Egyptians hearts to hatred. Many commentators, both old and new, try to weaken the expression, by the explanation that the hatred was “indirectly the work of God, inasmuch as He lent increasing might to the people” (Delitzsch). But the psalmist means much more than this, just as Exodus does in attributing the hardening of Pharaohs heart to God. Psa 105:27, according to the existing text, breaks the series of verses beginning with a singular verb of which God is the subject, which stretch with only one other interruption from Psa 105:24 to Psa 105:37. It seems most probable, therefore, that the LXX is right in reading He instead of They. The change is but the omission of one letter, and the error supposed is a frequent one. The word literally means set or planted, and did is an explanation rather than a rendering. The whole expression is remarkable. Literally, we should translate “He” (or “They”) “set among them words” (or “matters”) “of His signs”; but this would be unintelligible, and we must have recourse to reproduction of the meaning rather than of the words.
If “words of His signs” is not merely pleonastic, it may be rendered as by Kay, “His long record of signs,” or as by Cheyne, “His varied signs.” But it is better to take the expression as suggesting that the miracles were indeed words, as being declarations of Gods will and commands to let His people go. The phrase in Psa 105:5, “the judgments of His mouth,” would then be roughly parallel. Gods deeds are words. His signs have tongues. “He speaks and it is done”; but also, “He does and it is spoken.” The expression, however, may be like Psa 65:4, where the same form of phrase is applied to sins, and where it seems to mean “deeds of iniquity.” It would then mean here “His works which were signs.” The following enumeration of the “signs” does not follow the order in Exodus, but begins with the ninth plague, perhaps because of its severity, and then in the main adheres to the original sequence, though it inverts the order of the third and fourth plagues (flies and gnats or mosquitoes, not “lice”) and omits the fifth and sixth. The reason for this divergence is far from clear, but it may be noted that the first two in the psalmists order attack the elements; the next three. (frogs, flies, gnats) have to do with animal life; and the next two (hail and locusts), which embrace both these categories, are considered chiefly as affecting vegetable products. The emphasis is laid in all on Gods direct act. He sends darkness, He turns the waters into blood, and so on. The only other point needing notice in these verses is the statement in Psa 105:28 b. “They rebelled not against His word,” which obviously is true only in reference to Moses and Aaron, who shrank not from their perilous embassage.
The tenth plague is briefly told for the psalm is hurrying on to the triumphant climax of the Exodus, when, enriched with silver and gold, the tribes went forth, strong for their desert march, and Egypt rejoiced to see the last of them, “for they said, We be all dead men”. {Exo 12:33} There may be a veiled hope in this exultant picture of the Exodus, that present oppression will end in like manner. The wilderness sojourn is so treated in Psa 105:39 sqq. as to bring into sight only the leading instances, sung in many psalms, of Gods protection, without one disturbing reference to the sins and failures which darkened the forty years. These are spread out at length, without flattery or minimising, in the next psalm; but here the theme is Gods wonders. Therefore, the pillar of cloud which guided, covered, and illumined the camp, the miracles which provided food and water, are touched on in Psa 105:39-41, and then the psalmist gathers up the lessons which he would teach in three great thoughts. The reason for Gods merciful dealings with His people is His remembrance of His covenant, and of, His servant Abraham, whose faith made a claim on God, for the fulfilment which would vindicate it. That covenant: has been amply fulfilled, for Israel came forth with ringing songs, and took possession of lands which they had not tilled, and houses which they had not built. The purpose of covenant and fulfilment is that the nation, thus admitted into special relations with God, should by His mercies be drawn to keep His commandments, and in obedience find rest and closer fellowship with its God. The psalmist had learned that God gives before He demands or commands, and that “Love,” springing from grateful reception of His benefits, “is the fulfilling of the Law.” He anticipates the full Christian exhortation, “I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice.”