6 O you seed of Abraham, his servant, you children of Jacob, his loved ones.
And he said, I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses kept his face covered for fear of looking on God.
For you are a holy people to the Lord your God: marked out by the Lord your God to be his special people out of all the nations on the face of the earth. The Lord did not give you his love or take you for himself because you were more in number than any other people; for you were the smallest of the nations: But because of his love for you, and in order to keep his oath to your fathers, the Lord took you out with the strength of his hand, making you free from the prison-house and from the hand of Pharaoh, king of Egypt.
So that I may see the well-being of the people of your selection, and have a part in the joy of your nation, and take pride in your heritage.
For the Lord has taken Jacob for himself, and Israel for his property.
Have no fear, you worm Jacob, and you men of Israel; I will be your helper, says the Lord, even he who takes up your cause, the Holy One of Israel.
And now, give ear, O Jacob my servant, and Israel whom I have taken for myself: The Lord who made you, forming you in your mother's body, the Lord, your helper, says, Have no fear, O Jacob my servant, and you, Jeshurun, whom I have taken for myself.
Who are Israelites: who have the place of sons, and the glory, and the agreements with God, and the giving of the law, and the worship, and the hope offered by God: Whose are the fathers, and of whom came Christ in the flesh, who is over all, God, to whom be blessing for ever. So be it. But it is not as if the word of God was without effect. For they are not all Israel, who are of Israel: And they are not all children because they are the seed of Abraham; but, In Isaac will your seed be named. That is, it is not the children of the flesh, but the children of God's undertaking, who are named as the seed. For this is the word of God's undertaking, At this time will I come, and Sarah will have a son. And not only so, but Rebecca being about to have a child by our father Isaac-- Before the children had come into existence, or had done anything good or bad, in order that God's purpose and his selection might be effected, not by works, but by him whose purpose it is, It was said to her, The older will be the servant of the younger. Even as it is said, I had love for Jacob, but for Esau I had hate. What may we say then? is God not upright? let it not be said. For he says to Moses, I will have mercy on whom I will have mercy, and pity on whom I will have pity. So then, it is not by the desire or by the attempt of man, but by the mercy of God. For the holy Writings say to Pharaoh, For this same purpose did I put you on high, so that I might make my power seen in you, and that there might be knowledge of my name through all the earth. So then, at his pleasure he has mercy on a man, and at his pleasure he makes the heart hard. But you will say to me, Why does he still make us responsible? who is able to go against his purpose? But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so? Or has not the potter the right to make out of one part of his earth a vessel for honour, and out of another a vessel for shame? What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction: And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory, Even us, who were marked out by him, not only from the Jews, but from the Gentiles? As he says in Hosea, They will be named my people who were not my people, and she will be loved who was not loved. And in the place where it was said to them, You are not my people, there they will be named the sons of the living God. And Isaiah says about Israel, Even if the number of the children of Israel is as the sand of the sea, only a small part will get salvation: For the Lord will give effect to his word on the earth, putting an end to it and cutting it short. And, as Isaiah had said before, If the Lord of armies had not given us a seed, we would have been like Sodom and Gomorrah.
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).