14 He would not let anyone do them wrong; he even kept back kings because of them,
So they went on their journey: and the fear of God was on the towns round about, so that they made no attack on the sons of Jacob.
Then God came to Laban in a dream by night, and said to him, Take care that you say nothing good or bad to Jacob. Now when Laban overtook him, Jacob had put up his tent in the hill-country; and Laban and his brothers put up their tents in the hill-country of Gilead. And Laban said to Jacob, Why did you go away secretly, taking my daughters away like prisoners of war? Why did you make a secret of your flight, not giving me word of it, so that I might have sent you away with joy and songs, with melody and music? You did not even let me give a kiss to my sons and my daughters. This was a foolish thing to do. It is in my power to do you damage: but the God of your father came to me this night, saying, Take care that you say nothing good or bad to Jacob.
And say to him, The Lord, the God of the Hebrews, has sent me to you, saying, Let my people go so that they may give me worship in the waste land; but up to now you have not given ear to his words. So the Lord says, By this you may be certain that I am the Lord; see, by the touch of this rod in my hand the waters of the Nile will be turned to blood;
And so it was that when Abram came into Egypt, the men of Egypt, looking on the woman, saw that she was fair. And Pharaoh's great men, having seen her, said words in praise of her to Pharaoh, and she was taken into Pharaoh's house. And because of her, he was good to Abram, and he had sheep and oxen and asses, and men-servants and women-servants, and camels. And the Lord sent great troubles on Pharaoh's house because of Sarai, Abram's wife.
And Abraham went on his way from there to the land of the South, and was living between Kadesh and Shur, in Gerar. And Abraham said of Sarah, his wife, She is my sister: and Abimelech, king of Gerar, sent and took Sarah. But God came to Abimelech in a dream in the night, and said to him, Truly you are a dead man because of the woman whom you have taken; for she is a man's wife. Now Abimelech had not come near her; and he said, Lord, will you put to death an upright nation? Did he not say to me himself, She is my sister? and she herself said, He is my brother: with an upright heart and clean hands have I done this. And God said to him in the dream, I see that you have done this with an upright heart, and I have kept you from sinning against me: for this reason I did not let you come near her. So now, give the man back his wife, for he is a prophet, and let him say a prayer for you, so your life may be safe: but if you do not give her back, be certain that death will come to you and all your house.
For he had great wealth of flocks and herds and great numbers of servants; so that the Philistines were full of envy. Now all the water-holes, which his father's servants had made in the days of Abraham, had been stopped up with earth by the Philistines. And Abimelech said to Isaac, Go away from us, for you are stronger than we are. So Isaac went away from there, and put up his tents in the valley of Gerar, making his living-place there. And he made again the water-holes which had been made in the days of Abraham his father, and which had been stopped up by the Philistines; and he gave them the names which his father had given them. Now Isaac's servants made holes in the valley, and came to a spring of flowing water. But the herdmen of Gerar had a fight with Isaac's herdmen, for they said, The spring is ours: so he gave the spring the name of Esek, because there was a fight about it. Then they made another water-hole, and there was a fight about that, so he gave it the name of Sitnah. Then he went away from there, and made another water-hole, about which there was no fighting: so he gave it the name of Rehoboth, for he said, Now the Lord has made room for us, and we will have fruit in this land. And from there he went on to Beer-sheba. That night the Lord came to him in a vision, and said, I am the God of your father Abraham: have no fear for I am with you, blessing you, and your seed will be increased because of my servant Abraham. Then he made an altar there, and gave worship to the name of the Lord, and he put up his tents there, and there his servants made a water-hole. And Abimelech had come to him from Gerar, with Ahuzzath his friend and Phicol, the captain of his army. And Isaac said to them, Why have you come to me, seeing that in your hate for me you sent me away from you? And they said, We saw clearly that the Lord was with you: so we said, Let there be an oath between us and you, and let us make an agreement with you; That you will do us no damage, even as we put no hand on you, and did you nothing but good, and sent you away in peace: and now the blessing of the Lord is on you. Then he made a feast for them, and they all had food and drink. And early in the morning they took an oath one to the other: then Isaac sent them away and they went on their way in peace. And that day Isaac's servants came to him and gave him word of the water-hole which they had made, and said to him, We have come to water. And he gave it the name of Shibah: so the name of that town is Beer-sheba to this day.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 105
Commentary on Psalms 105 Commentary Critical and Explanatory on the Whole Bible
PSALM 105
Ps 105:1-45. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings.
1. call … name—(Ps 79:6; Ro 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Ge 12:8; 13:4).
among the people—or, "peoples" (Ps 18:49).
deeds—or, "wonders" (Ps 103:7).
3, 4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Ps 105:4] is the only true source of protection (compare Ps 32:11; 40:16).
Glory … name—boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.
5, 6. judgments … mouth—His judicial decisions for the good and against the wicked.
6. chosen—rather qualifies "children" than "Jacob," as a plural.
7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.
8-11. The covenant was often ratified.
word—answering to "covenant" [Ps 105:9] in the parallel clause, namely, the word of promise, which, according to Ps 105:10, He set forth for an inviolable law.
commanded—or, "ordained" (Ps 68:28).
to a thousand generations—perpetually. A verbal allusion to De 7:9 (compare Ex 20:6).
9. Which covenant—or, "Word" (Ps 105:8).
10, 11. Alluding to God's promise to Jacob (Ge 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan [Ps 105:11]. Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.
12-15. few … in number—alluding to Jacob's words (Ge 34:30), "I being few in number."
yea, very few—literally, "as a few," that is, like fewness itself (compare Isa 1:9).
strangers—sojourners in the land of their future inheritance, as in a strange country (Heb 11:9).
13. from one nation to another—and so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected them.
14. reproved kings—Pharaoh of Egypt and Abimelech of Gerar (Ge 12:17; 20:3).
15. Touch not—referring to Ge 26:11, where Abimelech says of Isaac, "He that toucheth this man or his wife shall surely be put to death."
mine anointed—as specially consecrated to Me (Ps 2:2). The patriarch was the prophet, priest, and king of his family.
my prophets—in a similar sense, compare Ge 20:7. The "anointed" are those vessels of God, consecrated to His service, "in whom (as Pharaoh said of Joseph, Ge 41:38) the Spirit of God is" [Hengstenberg].
16. God ordered the famine. God
called for a famine—as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mt 8:8, 9).
upon the land—namely, Canaan (Ge 41:54).
staff of bread—what supports life (Le 26:26; Ps 104:15; Isa 3:1).
17-21. Joseph was sent of God (Ge 45:5).
18. hurt with fetters—(Ge 40:3).
was laid in iron—literally, "his soul" (see on Ps 16:10), or, "he came into iron," or, he was bound to his grief (compare Ps 3:2; 11:1). The "soul" is put for the whole person, because the soul of the captive suffers still more than the body. Joseph is referred to as being an appropriate type of those "bound in affliction and iron" (Ps 107:10).
19. his word came—His prophecy (Ge 41:11-20) to the officers came to pass, or was fulfilled (Jud 13:12, 17; 1Sa 9:6, explain the form of speech).
the word of the Lord—or, "saying," or "decree of the Lord."
tried him—or, "proved him," by the afflictions it appointed him to endure before his elevation (compare Ge 41:40-43).
22. To bind—Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Ps 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Ps 149:8).
teach … senators wisdom—the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.
23-25. Israel … and Jacob—that is, Jacob himself is meant, as Ps 105:24 speaks of "his people." Still, he came with his whole house (Ge 46:6, 7).
sojourned—(Ge 47:4).
land of Ham—or, Egypt (Ps 78:51).
25. turned their heart—God controls men's free acts (compare 1Sa 10:9). "When Saul had turned his back to go from (God's prophet) Samuel, God turned (Margin) him another heart" (see Ex 1:8, &c.). Whatever evil the wicked man plots against God's people, God holds bound even his heart, so as not to lay a single plan except what God permits. Thus Isaiah (Isa 43:17) says it was God who brought forth the army of Pharaoh to pursue Israel to their own destruction (Ex 4:21; 7:3).
26. Moses … chosen—both what they were by divine choice (Ps 78:70).
27. signs—literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Ps 145:5, Margin). Compare the same Hebraism (Ps 65:3, Margin).
28-36. The ninth plague is made prominent as peculiarly wonderful.
they rebelled not—Moses and Aaron promptly obeyed God (Heb 11:27); (compare Ex 7:1-11:10 and Ps 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jer 13:16), the literal plague of darkness (Ex 10:22, 23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.
his word—His command to let Israel go [Hengstenberg]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.
29-31. He deprived them of their favorite "fish," and gave them instead, [Ps 105:30] out of the water, loathsome "frogs," and (Ps 105:31) upon their land tormenting "flies" (the dog-fly, according to Maurer) and "lice" (gnats, according to Hengstenberg).
32. gave them—referring to Le 26:4, "I give you rain in due season." His "gift" to Israel's foes is one of a very different kind from that bestowed on His people.
hail for rain—instead of fertilizing showers, hail destructive to trees. This forms the transition to the vegetable kingdom. The locusts in Ps 105:34 similarly are destructive to plants.
33. their coasts—all their land (Ps 78:54).
34. caterpillars—literally, "the lickers up," devouring insects; probably the hairy-winged locust.
36. the chief—literally, "the firstlings." The ascending climax passes from the food of man to man himself. The language here is quoted from Ps 78:51.
37. with silver and gold—presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).
one feeble person—or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Isa 5:27).
38. (Compare Ex 12:33; De 11:25).
39. covering—in sense of protection (compare Ex 13:21; Nu 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Isa 4:5, 6; compare Nu 9:16).
42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Ps 105:8, 11). Ex 2:24 is the fundamental passage [Hengstenberg]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.
remembered … and Abraham—or, "remembered His holy word (that is, covenant confirmed) with Abraham."
44. inherited the labour—that is, the fruits of their labor; their corn and vineyards (Jos 21:43-45).