Psalms · Chapter 105

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.

Verses 1-4. Call upon his name — Or, proclaim his name, as wmvb warq, 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 God’s 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 God’s 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.

1-6, an earnest exhortation to give thanks and sing unto God, and to speak of and remember his works; verses 7-11, a rehearsal of God’s faithful remembrance of his covenant with Abraham, to give to his seed the land of Canaan; verses 12-24, the providence of God to his people in their earliest history, prior to the exodus; verses 25-38, the ever wonderful story of the exodus; verses 39-45, the desert life of Israel and their settlement in Canaan. See also introductions to Psalm 96, 106.

1. Oh give thanks—This verse is the same as Isaiah 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 Genesis 4:26; Psalm 116:12, 17; the third to declare, teach, cause to be known among the people, (the nations) his deeds, Psalm 107:22.

Verse 2. Talk ye of all his wondrous works.] wytalpn niphleothaiv, “of his miracles.” Who have so many of these to boast of as Christians! Christianity is a tissue of miracles; and every part of the work of grace on the soul is a miracle. Genuine Christian converts may talk of miracles from morning to night; and they should talk of them, and recommend to others their miracle-working God and Saviour.

Verses 1-4. Call upon his name — Or, proclaim his name, as wmvb warq, 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 God’s 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 God’s 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.

2. Sing—With the voice. Sing psalms—The word denotes singing, with playing on an instrument as an accompaniment. Talk ye—Either publish, as in Isaiah 53:8, or meditate, as the word often means; for meditation is speaking to one’s self. Psalm 119:48, 78; 143:5.

V. 3. Glory-Glory in the God whom you serve, as the only true God.

Verse 3. Glory ye in his holy name] Show the name Jesus: exult in it-praise it. His name was called Jesus; because he came to save his people from their sins.

Let the heart of them rejoice] That is, the heart of those shall rejoice who seek the Lord: therefore it is added,—

Verses 1-4. Call upon his name — Or, proclaim his name, as wmvb warq, 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 God’s 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 God’s 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.

3. Glory ye—Or, boast ye. Comp. Psalm 34:2; Galatians 6:14.

V. 4. Seek-The Lord in his strength, in his sanctuary, or before the ark, which is called God’s strength. Face-His gracious presence.

Verse 4. Seek the Lord] Worship the one only Supreme Being, as the only and all-sufficient good for the soul of man.

And his strength] Man is weak; and needs connexion with the strong God that he may be enabled to avoid evil and do good.

Seek his face] Reconciliation to him. Live not without a sense of his favour.

Evermore.] Let this be thy chief business. In and above all thy seeking, seek this.

Verses 1-4. Call upon his name — Or, proclaim his name, as wmvb warq, 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 God’s 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 God’s 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.

4. And his strength— “Strength,” here, is sometimes understood figuratively of the sanctuary, as in Psalm 78:61. Thus, to seek God’s “strength” is “to be earnest and constant in attending upon the public worship of Jehovah in the place where his ark, the symbol of his ‘strength,’ is deposited.”—French and Skinner. But it is better to take it as in the English text. The “strength” of God was the refuge and defense of his people. See Psalm 27:1; 29:11; 68:34, 35. It is parallel to seek his face—that is—his favour, in the next member.

V. 5. Judgments-The punishments which he brought upon Egypt by his mere word.

Verse 5. Remember his marvellous works] Keep up communion with thy Maker, that thou mayest neither forget him nor his works. The judgments of his mouth] Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has foretold, and what he has done.

Verses 5-7. Remember the judgments of his mouth — Either, 1st, The laws delivered from his mouth: Or rather, 2d, The plagues, or punishments, which he brought upon Egypt by his mere word or command. O ye seed of Abraham his servant — Born in his house, his church, and being thereby entitled to the privileges of his servants, you are also bound to do the duty of servants, to consult your master’s honour, obey his commands, and do all that is in your power to advance his interest. Ye children of Jacob his chosen — To whom he restrains the former more general expression, because the posterity of Jacob were the only branch of Abraham’s seed included in the covenant, and entitled to the blessings here mentioned. He is the Lord — Hebrew, Jehovah, our God — A Being self-existent and self-sufficient, having an incontestable sovereignty over us, and unquestionable power to protect and save us. We depend upon him; our expectation is from him; and we ought to be devoted to his service. His judgments are in all the earth — Either, 1st, The fame of his judgments upon the Egyptians is spread over the face of the whole earth: Or, 2d, He executes his judgments upon all nations and people.

5. Marvellous works… wonders—The words are nearly equal, with perhaps a rising in the sense, as if he would say, “his wonders,” his miraculous tokens. The allusion is to the miracles of Egypt, the desert, and the settlement in Canaan. Psalm 78:4, 12. Judgments—His judicial sentences, as in verse 7. God’s words are all of the nature of law, and his providential ‘“works” are illustrative applications of law.

V. 6. Of Jacob-The only branch of Abraham’s seed to whom the following blessings belong.

Verse 6. O ye seed of Abraham] Ye Jews especially, who have been the peculiar objects of the Divine favour.

Verses 5-7. Remember the judgments of his mouth — Either, 1st, The laws delivered from his mouth: Or rather, 2d, The plagues, or punishments, which he brought upon Egypt by his mere word or command. O ye seed of Abraham his servant — Born in his house, his church, and being thereby entitled to the privileges of his servants, you are also bound to do the duty of servants, to consult your master’s honour, obey his commands, and do all that is in your power to advance his interest. Ye children of Jacob his chosen — To whom he restrains the former more general expression, because the posterity of Jacob were the only branch of Abraham’s seed included in the covenant, and entitled to the blessings here mentioned. He is the Lord — Hebrew, Jehovah, our God — A Being self-existent and self-sufficient, having an incontestable sovereignty over us, and unquestionable power to protect and save us. We depend upon him; our expectation is from him; and we ought to be devoted to his service. His judgments are in all the earth — Either, 1st, The fame of his judgments upon the Egyptians is spread over the face of the whole earth: Or, 2d, He executes his judgments upon all nations and people.

6. Abraham… Jacob—He reminds them of their holy ancestry: they are the children of those whom God had called, and chosen, and loved; and he grounds the foregoing exhortation in these hallowed relations and memories.

V. 7. Judgments-God executes his judgments upon all nations and people.

Verse 7. He is the Lord our God] He is Jehovah, the self-existent and eternal God. He is our God, he is our portion; has taken us for his people, and makes us happy in his love.

The following abstract of the history of the Israelites presents but few difficulties. See Clarke’s notes on “Psalm 78:1”, &c.

Verses 5-7. Remember the judgments of his mouth — Either, 1st, The laws delivered from his mouth: Or rather, 2d, The plagues, or punishments, which he brought upon Egypt by his mere word or command. O ye seed of Abraham his servant — Born in his house, his church, and being thereby entitled to the privileges of his servants, you are also bound to do the duty of servants, to consult your master’s honour, obey his commands, and do all that is in your power to advance his interest. Ye children of Jacob his chosen — To whom he restrains the former more general expression, because the posterity of Jacob were the only branch of Abraham’s seed included in the covenant, and entitled to the blessings here mentioned. He is the Lord — Hebrew, Jehovah, our God — A Being self-existent and self-sufficient, having an incontestable sovereignty over us, and unquestionable power to protect and save us. We depend upon him; our expectation is from him; and we ought to be devoted to his service. His judgments are in all the earth — Either, 1st, The fame of his judgments upon the Egyptians is spread over the face of the whole earth: Or, 2d, He executes his judgments upon all nations and people.

7. He is the Lord our God—Having earnestly exhorted them to faithfulness and zeal in the service of God by a rapid glance at his works, and by their holy lineage, the psalmist now proceeds to extol the mighty acts of God, and his marvellous patience and fidelity through all the ages of their history, as their highest incentive to obedience and faithfulness. The mention of Abraham and Isaac (verse 6) had already suggested the “covenant,” which he intimates in the “our God,” and expressly mentions verse 8.

V. 8. Remembered-So as to perform it. The word-The promise. Commanded-Established. Thousand generations-To all generations.

Verses 8-11. He hath remembered his covenant for ever — Or, will remember it; that is, practically, so as to perform and make it good. The word — The promise; which he commanded — Established, or appointed, to a thousand generations — To all generations; a certain number being put for an uncertain. And his oath unto Isaac — Wherewith he ratified the covenant with him, Genesis 26:3. And confirmed the same unto Jacob for a law — That it might be as firm and irrevocable as a law; saying, Unto thee will I give the land of Canaan — The patriarchs had no right to it, save by promise, and their seed were to be put in possession of it, not by the common ways of settling nations, but by miracles; God would give it them himself, and, as it were, with his own hand; and so that it should be, as their lot, assigned and measured out to them by God, even the lot of their inheritance — To which they should have a sure title by virtue of their birth: it should come to them by descent, not by purchase; by the favour of God, and not by any merit of their own.

8. Covenant—See Genesis 17; 22:16-18; 26:3-5; and 28:13-15. This was the foundation of their national, not less than their church, life and character, and of all the promises of God to them as a people. Compare Galatians 3:16, 17. Commanded—Established with authority, as Psalm 111:9. This habit of appealing to the perpetuity and validity of the ancient covenant, and later of the covenant with David, is a remarkable feature of the faith of the Hebrews. It was their firm anchorage in perils, and their lifeboat in the wreck of the nation during the Babylonian captivity. See Psalm 89:2-4, 18-37; Micah 7:20. Thousand generations—Same as for ever in the first hemistich and verse 10. Deuteronomy 7:9. This “covenant” God had faithfully remembered, and the implied admonition to the people to remember it is at once delicate and forcible.

V. 9. Oath-Wherewith he ratified the covenant with Isaac, Genesis 26:3.

Verses 8-11. He hath remembered his covenant for ever — Or, will remember it; that is, practically, so as to perform and make it good. The word — The promise; which he commanded — Established, or appointed, to a thousand generations — To all generations; a certain number being put for an uncertain. And his oath unto Isaac — Wherewith he ratified the covenant with him, Genesis 26:3. And confirmed the same unto Jacob for a law — That it might be as firm and irrevocable as a law; saying, Unto thee will I give the land of Canaan — The patriarchs had no right to it, save by promise, and their seed were to be put in possession of it, not by the common ways of settling nations, but by miracles; God would give it them himself, and, as it were, with his own hand; and so that it should be, as their lot, assigned and measured out to them by God, even the lot of their inheritance — To which they should have a sure title by virtue of their birth: it should come to them by descent, not by purchase; by the favour of God, and not by any merit of their own.

9. Oath—See Genesis 22:16; Hebrews 6:13-18; Deuteronomy 29:12.

V. 10. A law-That it might be as firm and irrevocable as a law.

Verses 8-11. He hath remembered his covenant for ever — Or, will remember it; that is, practically, so as to perform and make it good. The word — The promise; which he commanded — Established, or appointed, to a thousand generations — To all generations; a certain number being put for an uncertain. And his oath unto Isaac — Wherewith he ratified the covenant with him, Genesis 26:3. And confirmed the same unto Jacob for a law — That it might be as firm and irrevocable as a law; saying, Unto thee will I give the land of Canaan — The patriarchs had no right to it, save by promise, and their seed were to be put in possession of it, not by the common ways of settling nations, but by miracles; God would give it them himself, and, as it were, with his own hand; and so that it should be, as their lot, assigned and measured out to them by God, even the lot of their inheritance — To which they should have a sure title by virtue of their birth: it should come to them by descent, not by purchase; by the favour of God, and not by any merit of their own.

10. For a law—The covenant of Abraham was the fundamental law, or charter, of the Hebrew Church and commonwealth, as it is of the gospel. See Luke 1:68-75. Everlasting covenant—Literally so, as the nature of the subject requires us to understand it, for it contained the germ of gospel promise and doctrine. Galatians 3:8; Romans 4:13.

V. 11. Lot-The portion assigned to you by lot.

Verses 8-11. He hath remembered his covenant for ever — Or, will remember it; that is, practically, so as to perform and make it good. The word — The promise; which he commanded — Established, or appointed, to a thousand generations — To all generations; a certain number being put for an uncertain. And his oath unto Isaac — Wherewith he ratified the covenant with him, Genesis 26:3. And confirmed the same unto Jacob for a law — That it might be as firm and irrevocable as a law; saying, Unto thee will I give the land of Canaan — The patriarchs had no right to it, save by promise, and their seed were to be put in possession of it, not by the common ways of settling nations, but by miracles; God would give it them himself, and, as it were, with his own hand; and so that it should be, as their lot, assigned and measured out to them by God, even the lot of their inheritance — To which they should have a sure title by virtue of their birth: it should come to them by descent, not by purchase; by the favour of God, and not by any merit of their own.

11. Unto thee will I give the land of Canaan—This geographical position and isolation of the Hebrew Church was, historically, an essential element and starting point of the covenant, which has been more particularly described verses 8-11. All divine revelation and manifestation are thus grafted into human history.

Verse 12. But a few men] When all appearances were against them, and nothing but the arm of God could have brought them through their difficulties, and given them a settlement in the promised land.

Verses 12-15. When they were but few in number — Hebrew, rpsm ytm, methee mispar, men of number, so few as easily to be numbered, in opposition to what their posterity afterward were, as the sand of the sea without number: yea, very few — The word c[mk, chimgnat, thus rendered, signifies either small as to number, or as to regard and esteem. The meaning probably is, that they were insignificant and inconsiderable as to power, the fewness of their number being mentioned just before. And strangers in it — Such were the patriarchs in the land of Canaan. They went from one nation to another — Both in Canaan, where there were seven nations, and in Egypt. He reproved kings for their sakes — Both verbally, and by his judgments. Saying, Touch not — Hurt not, as the word [gn, nagang, is often used; mine anointed — My prophets, Abraham, Isaac, and Jacob, who are called God’s anointed, because they were eminently blessed of God, replenished with the gifts and graces of the Holy Spirit, in respect of which many persons are said, in the Scriptures, to be anointed, who never had any material oil applied to them; and because they were thus consecrated to be his peculiar people, and to be kings and priests in their families. And they are called prophets, because God familiarly conversed with them, and revealed his will to them, and by them to others.

12. In verses 12-24, the psalmist touches the salient points of Hebrew history from the patriarchs to Moses. Few—The Hebrews, in the times of the patriarchs, numbered less than any of the seven nations who held possession of Canaan. Deuteronomy 7:7; 26:5; Genesis 34:30. Strangers—Same as sojourners, verse 23; Genesis 35:27.

V. 13. They went-Both in Canaan, where there were seven nations, and in Egypt.

Verse 13. When they went from one nation to another] From several circumstances in the history of the travels of the ancient Hebrews, we find that the wilderness through which they then passed was well peopled.

Verses 12-15. When they were but few in number — Hebrew, rpsm ytm, methee mispar, men of number, so few as easily to be numbered, in opposition to what their posterity afterward were, as the sand of the sea without number: yea, very few — The word c[mk, chimgnat, thus rendered, signifies either small as to number, or as to regard and esteem. The meaning probably is, that they were insignificant and inconsiderable as to power, the fewness of their number being mentioned just before. And strangers in it — Such were the patriarchs in the land of Canaan. They went from one nation to another — Both in Canaan, where there were seven nations, and in Egypt. He reproved kings for their sakes — Both verbally, and by his judgments. Saying, Touch not — Hurt not, as the word [gn, nagang, is often used; mine anointed — My prophets, Abraham, Isaac, and Jacob, who are called God’s anointed, because they were eminently blessed of God, replenished with the gifts and graces of the Holy Spirit, in respect of which many persons are said, in the Scriptures, to be anointed, who never had any material oil applied to them; and because they were thus consecrated to be his peculiar people, and to be kings and priests in their families. And they are called prophets, because God familiarly conversed with them, and revealed his will to them, and by them to others.

13. From one nation to another—From tribe to tribe among the original inhabitants of Canaan. The expression indicates not only an unsettled, but insecure, mode of life. The patriarchs sojourned among the Amorites, Hittites, Jebusites, Philistines, Canaanites, Perizzites, and were brought into contact with other tribes, besides their abode in Egypt.

Verses 12-15. When they were but few in number — Hebrew, rpsm ytm, methee mispar, men of number, so few as easily to be numbered, in opposition to what their posterity afterward were, as the sand of the sea without number: yea, very few — The word c[mk, chimgnat, thus rendered, signifies either small as to number, or as to regard and esteem. The meaning probably is, that they were insignificant and inconsiderable as to power, the fewness of their number being mentioned just before. And strangers in it — Such were the patriarchs in the land of Canaan. They went from one nation to another — Both in Canaan, where there were seven nations, and in Egypt. He reproved kings for their sakes — Both verbally, and by his judgments. Saying, Touch not — Hurt not, as the word [gn, nagang, is often used; mine anointed — My prophets, Abraham, Isaac, and Jacob, who are called God’s anointed, because they were eminently blessed of God, replenished with the gifts and graces of the Holy Spirit, in respect of which many persons are said, in the Scriptures, to be anointed, who never had any material oil applied to them; and because they were thus consecrated to be his peculiar people, and to be kings and priests in their families. And they are called prophets, because God familiarly conversed with them, and revealed his will to them, and by them to others.

14. Reproved kings—The allusion is specially to Pharaoh and Abimelech. Genesis 12:17; 20:3.

V. 15. Anointed-My prophets, Abraham, Isaac, and Jacob; who are called God’s anointed, because they were consecrated to be his peculiar people, and to be kings and princes in their families. And they are called prophets, because God familiarly conversed with them and revealed his will to them, and by them to others.

Verse 15. Touch not mine anointed] It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed.

Verses 12-15. When they were but few in number — Hebrew, rpsm ytm, methee mispar, men of number, so few as easily to be numbered, in opposition to what their posterity afterward were, as the sand of the sea without number: yea, very few — The word c[mk, chimgnat, thus rendered, signifies either small as to number, or as to regard and esteem. The meaning probably is, that they were insignificant and inconsiderable as to power, the fewness of their number being mentioned just before. And strangers in it — Such were the patriarchs in the land of Canaan. They went from one nation to another — Both in Canaan, where there were seven nations, and in Egypt. He reproved kings for their sakes — Both verbally, and by his judgments. Saying, Touch not — Hurt not, as the word [gn, nagang, is often used; mine anointed — My prophets, Abraham, Isaac, and Jacob, who are called God’s anointed, because they were eminently blessed of God, replenished with the gifts and graces of the Holy Spirit, in respect of which many persons are said, in the Scriptures, to be anointed, who never had any material oil applied to them; and because they were thus consecrated to be his peculiar people, and to be kings and priests in their families. And they are called prophets, because God familiarly conversed with them, and revealed his will to them, and by them to others.

15. Anointed—The “anointed” was the one set apart to a special purpose or office, whether as king, priest, or prophet, by pouring oil upon the head. In the Old Testament this anointing was a standing symbol of what we denominate, in New Testament times, the grace, gifts, and callings of the Holy Spirit. In the text it applies to the three Hebrew patriarchs. Prophets—Same as anointed. So called Genesis 20:7. The word here takes its radical sense—one who speaks under a divine influence.

V. 16. Staff of bread-Bread, which is the staff or support of our lives.

Verses 16-18. He called for a famine — That is, he brought a famine upon the land. He brake the whole staff of bread — Bread, which is the staff or support of men’s lives. He sent a man before them — Who was to nourish them in the famine: sent him, by the direction of his secret providence, many years before the famine began. Such are the foresight and timely care of Divine Providence. Whose feet they hurt with fetters — Being unjustly charged with a most heinous crime. He was laid in iron — Hebrew, wvpn hab lzrb, the iron entered his soul, which seems to be added emphatically, to aggravate the misery of his imprisonment, and to show how grievous it was to his very soul. Undoubtedly the false accusation, which was the cause of his imprisonment, the injury which was done him, and the foul and public scandal which lay upon him, must have pained him extremely.

16. Famine—Recorded Genesis 41:54-57. Staff of bread—That is, support of bread, their reliance for sustentation. This famine extended over Arabia, Palestine, Syria, and the surrounding nations.

Verses 16-18. He called for a famine — That is, he brought a famine upon the land. He brake the whole staff of bread — Bread, which is the staff or support of men’s lives. He sent a man before them — Who was to nourish them in the famine: sent him, by the direction of his secret providence, many years before the famine began. Such are the foresight and timely care of Divine Providence. Whose feet they hurt with fetters — Being unjustly charged with a most heinous crime. He was laid in iron — Hebrew, wvpn hab lzrb, the iron entered his soul, which seems to be added emphatically, to aggravate the misery of his imprisonment, and to show how grievous it was to his very soul. Undoubtedly the false accusation, which was the cause of his imprisonment, the injury which was done him, and the foul and public scandal which lay upon him, must have pained him extremely.

17. He sent a man before them—The whole story of Joseph and the famine was a link in the chain of providence for bringing the Hebrew family into Egypt, and sustaining them under the shadow of the then mightiest government of the earth till the full time should come for their settlement in Canaan.

Verses 16-18. He called for a famine — That is, he brought a famine upon the land. He brake the whole staff of bread — Bread, which is the staff or support of men’s lives. He sent a man before them — Who was to nourish them in the famine: sent him, by the direction of his secret providence, many years before the famine began. Such are the foresight and timely care of Divine Providence. Whose feet they hurt with fetters — Being unjustly charged with a most heinous crime. He was laid in iron — Hebrew, wvpn hab lzrb, the iron entered his soul, which seems to be added emphatically, to aggravate the misery of his imprisonment, and to show how grievous it was to his very soul. Undoubtedly the false accusation, which was the cause of his imprisonment, the injury which was done him, and the foul and public scandal which lay upon him, must have pained him extremely.

18. Hurt with fetters—The Egyptian laws were very severe against the crime of which Joseph was wickedly charged. “An attempt at adultery was to be punished with one thousand blows.”—Delitzsch. Joseph’s punishment was much lighter. Potiphar probably doubted the story of his wife. Still, Joseph was put with the “king’s prisoners” in a “dungeon,” or pit, “bound,” as guilty of a state crime, (Genesis 39:20,) until he obtained favour of the “keeper of the prison,” and his condition was alleviated. He was laid in iron—Hebrew, his soul came into iron.

V. 19. His word-That word or revelation which came first to Pharaoh in a dream, and then to Joseph concerning the interpretation of it. Purged-From those calamities which were cast upon him, and so prepared the way for his release.

Verse 19. Until the time that his word came] This appears to refer to the completion of Joseph’s interpretation of the dreams of the chief butler and baker.

The word of the Lord tried him.] This seems to refer to the interpretation of Pharaoh’s dreams, called hwhy trma imrath Yehovah, “the oracle of the Lord,” because sent by him to Pharaoh. See Genesis 41:26, and Kennicott in loco.

Verses 19-22. Until the time that his word came — Dr. Waterland renders the verse, Until the time that his saying came to pass, the word of the Lord purged him: and Green translates it, Until the time that his prediction had come to pass, and the word of the Lord cleared him. The meaning seems evidently to be, that notwithstanding his eminent prudence, innocence, and piety, he was detained in prison until the time that his word, or cause, came before the king, and was known; (so it is in our old translation;) or, until his word, or prediction, concerning the chief butler’s promotion, came to pass; for this was the means of Joseph’s enlargement and justification; since a person, guilty of the crime with which he stood charged, would not have been inspired to foretel future events. Can we find, said Pharaoh, such a man as this, a man in whom the Spirit of God is? Genesis 41:38. The word of the Lord tried him — Either, 1st, Discovered him unto Pharaoh and his courtiers, and showed how innocent, holy, and wise a person he was, and thereby cleared him from those calumnies which had been cast upon him, and so prepared the way for his release, as it follows verse 20. Or, 2d, Tried his sincerity and constancy, (the word of the Lord being put for his commandment or decree,) tried him in the furnace of affliction, there refining and preparing him for his approaching exaltation to glory and honour. He made him ruler of all his substance — Hebrew, wnynq lkb, of all his possession; that is, of his whole kingdom. To bind his princes — By his commands; and, if they were refractory, to punish them. And teach his senators wisdom — His wisest counsellors, whom he commanded to receive instruction from Joseph on all occasions.

Verse 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.

19. Until the time—The trial of grace must come before the honour of reward. His word came—That is, His word came to pass, as 1 Samuel 9:6. The word of the Lord—The word which God revealed to him in prison and before Pharaoh. Genesis 40:12; 41:25. Tried him—The meaning is, that the interpretation which Joseph gave of dreams, while in prison, must come to pass, as a test of his supernatural knowledge, before he could gain the confidence of the king and rise above his reproach and suffering.

Verses 19-22. Until the time that his word came — Dr. Waterland renders the verse, Until the time that his saying came to pass, the word of the Lord purged him: and Green translates it, Until the time that his prediction had come to pass, and the word of the Lord cleared him. The meaning seems evidently to be, that notwithstanding his eminent prudence, innocence, and piety, he was detained in prison until the time that his word, or cause, came before the king, and was known; (so it is in our old translation;) or, until his word, or prediction, concerning the chief butler’s promotion, came to pass; for this was the means of Joseph’s enlargement and justification; since a person, guilty of the crime with which he stood charged, would not have been inspired to foretel future events. Can we find, said Pharaoh, such a man as this, a man in whom the Spirit of God is? Genesis 41:38. The word of the Lord tried him — Either, 1st, Discovered him unto Pharaoh and his courtiers, and showed how innocent, holy, and wise a person he was, and thereby cleared him from those calumnies which had been cast upon him, and so prepared the way for his release, as it follows verse 20. Or, 2d, Tried his sincerity and constancy, (the word of the Lord being put for his commandment or decree,) tried him in the furnace of affliction, there refining and preparing him for his approaching exaltation to glory and honour. He made him ruler of all his substance — Hebrew, wnynq lkb, of all his possession; that is, of his whole kingdom. To bind his princes — By his commands; and, if they were refractory, to punish them. And teach his senators wisdom — His wisest counsellors, whom he commanded to receive instruction from Joseph on all occasions.

20. The king sent—This was the beginning of his exaltation. It was from the pit, or dungeon, by the supreme authority. Ruler of the people—Same as “king” in preceding line.

Verses 19-22. Until the time that his word came — Dr. Waterland renders the verse, Until the time that his saying came to pass, the word of the Lord purged him: and Green translates it, Until the time that his prediction had come to pass, and the word of the Lord cleared him. The meaning seems evidently to be, that notwithstanding his eminent prudence, innocence, and piety, he was detained in prison until the time that his word, or cause, came before the king, and was known; (so it is in our old translation;) or, until his word, or prediction, concerning the chief butler’s promotion, came to pass; for this was the means of Joseph’s enlargement and justification; since a person, guilty of the crime with which he stood charged, would not have been inspired to foretel future events. Can we find, said Pharaoh, such a man as this, a man in whom the Spirit of God is? Genesis 41:38. The word of the Lord tried him — Either, 1st, Discovered him unto Pharaoh and his courtiers, and showed how innocent, holy, and wise a person he was, and thereby cleared him from those calumnies which had been cast upon him, and so prepared the way for his release, as it follows verse 20. Or, 2d, Tried his sincerity and constancy, (the word of the Lord being put for his commandment or decree,) tried him in the furnace of affliction, there refining and preparing him for his approaching exaltation to glory and honour. He made him ruler of all his substance — Hebrew, wnynq lkb, of all his possession; that is, of his whole kingdom. To bind his princes — By his commands; and, if they were refractory, to punish them. And teach his senators wisdom — His wisest counsellors, whom he commanded to receive instruction from Joseph on all occasions.

21. The description of Joseph’s affairs which follows is best interpreted by the history. Genesis 41:39-44. House… substance—Comprehending his subjects and realm.

Verses 19-22. Until the time that his word came — Dr. Waterland renders the verse, Until the time that his saying came to pass, the word of the Lord purged him: and Green translates it, Until the time that his prediction had come to pass, and the word of the Lord cleared him. The meaning seems evidently to be, that notwithstanding his eminent prudence, innocence, and piety, he was detained in prison until the time that his word, or cause, came before the king, and was known; (so it is in our old translation;) or, until his word, or prediction, concerning the chief butler’s promotion, came to pass; for this was the means of Joseph’s enlargement and justification; since a person, guilty of the crime with which he stood charged, would not have been inspired to foretel future events. Can we find, said Pharaoh, such a man as this, a man in whom the Spirit of God is? Genesis 41:38. The word of the Lord tried him — Either, 1st, Discovered him unto Pharaoh and his courtiers, and showed how innocent, holy, and wise a person he was, and thereby cleared him from those calumnies which had been cast upon him, and so prepared the way for his release, as it follows verse 20. Or, 2d, Tried his sincerity and constancy, (the word of the Lord being put for his commandment or decree,) tried him in the furnace of affliction, there refining and preparing him for his approaching exaltation to glory and honour. He made him ruler of all his substance — Hebrew, wnynq lkb, of all his possession; that is, of his whole kingdom. To bind his princes — By his commands; and, if they were refractory, to punish them. And teach his senators wisdom — His wisest counsellors, whom he commanded to receive instruction from Joseph on all occasions.

Ver. 22. To bind, or to inform, his princes. Thus many of the Versions read; and it harmonizes the couplet.

22. At his pleasure—Hebrew, with his soul, a Hebraism for by his will. Absolute power. And teach his senators wisdom—He that could thus interpret dreams was justly placed over all wise men, magicians, necromancers, or astrologers, of the heathen. Compare Daniel 2:48; 4:9, 18.

V. 23. Ham-Ham was the father of Mizraim, or the Egyptians, Genesis 10:6.

Verses 23, 24. Israel also — Jacob in person, with his children; came into Egypt — Where he and all his were very comfortably and honourably provided for many years. Thus the New Testament church has a place provided for her, even in the wilderness, where she is nourished for a time, times, and half a time, Revelation 12:14. Jacob sojourned in the land of Ham — Ham was the father of Mizraim, or the Egyptians, Genesis 10:6. And he, God, increased the people greatly — According to the promise made to Abraham, that his seed should be as the sand of the sea for multitude; and made them stronger than their enemies — More and mightier, according to Pharaoh’s confession, Exodus 1:9, than the Egyptians, who, of friends, were now become their enemies.

23. Israel… came into Egypt—This, with its results, explains the wonderful story of Joseph, or of divine providence concerning him. Land of Ham—So called from Ham, the father of Mizraim, which latter settled Egypt. Genesis 10:6. Egypt is everywhere called “Mizraim” in the Hebrew Scriptures. Egypt is its Greek name.

Verses 23, 24. Israel also — Jacob in person, with his children; came into Egypt — Where he and all his were very comfortably and honourably provided for many years. Thus the New Testament church has a place provided for her, even in the wilderness, where she is nourished for a time, times, and half a time, Revelation 12:14. Jacob sojourned in the land of Ham — Ham was the father of Mizraim, or the Egyptians, Genesis 10:6. And he, God, increased the people greatly — According to the promise made to Abraham, that his seed should be as the sand of the sea for multitude; and made them stronger than their enemies — More and mightier, according to Pharaoh’s confession, Exodus 1:9, than the Egyptians, who, of friends, were now become their enemies.

24. Made them stronger than their enemies—See Exodus 1:7-9, where they are said to be “more and mightier” than the Egyptians; that is, than native born Egyptians; probably, not more than the total population under the government. The defense of the nation rested with the native citizens. Not their numbers only, but the superior strength, of the Hebrews alarmed the Egyptians. At the time of the exodus the Hebrews are commonly computed to have numbered about two and a half millions, and up to the date of Exodus 1:8, they had political power. from this to verse 38 the events leading to the exodus are rehearsed.

V. 25. Turned-That is, suffered them, to be turned.

Verse 25. He turned their heart] “Their heart was turned.” So the Syriac and Arabic. After befriending the Hebrews on Joseph’s account, to whom they were so deeply indebted, finding them to multiply greatly in the land, and at last to become more powerful than the Egyptians themselves, they turned their attention to the adoption of measures, in order to prevent the Hebrews from possessing themselves of the government of the whole land; they curtailed them of their privileges, and endeavoured to depress them by all possible means, and by a variety of legal enactments. This appears to be the sole meaning of the phrase, “He turned their heart;” or, “their heart was turned.”

Verse 25. He turned their heart to hate his people — Not by putting hatred to his people into their hearts, which would not have been consistent, either with the holiness of his nature, or with the truth of his word; and which was altogether unnecessary, because they, like the rest of mankind, were corrupt by nature, and had the seeds of that, and all other evils, in their hearts; but by withdrawing the influences of that Holy Spirit, which they had long grieved, and done despite unto, and leaving them to their own mistakes, passions, and corrupt inclinations, which, of their own accord, were to take that course. Through this their innate depravity and wickedness it was, that God’s goodness to his people, in increasing their numbers and prospering their affairs, exasperated the Egyptians more and more against them; and though their old antipathy to the Hebrews (of which we read Genesis 43:32, and 46:34) had been laid asleep for a while, yet now it revived and broke out with more violence than ever. Formerly, they hated them because they despised them, now, because they feared them. They dealt subtly with them — Used crafty counsels, and set their wits to work to find out ways and means to weaken and waste them, and prevent their increase. They made their burdens heavy, and their lives bitter; and slew their male children as soon as they were born, and took every method they could think of entirely to destroy them.

Ver. 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.

25. He turned their heart—God turned the heart of the Egyptians against Israel, not by a direct agency, but by being the occasion. The great increase of the Hebrews, which was of God, excited their jealousy, and brought on the oppression and persecutions which prepared Israel to leave Egypt without regret. Exodus 1:10, seq. Thus God often drops bitterness into our cup when we could not otherwise be weaned from it.

Verses 26, 27. He sent Moses, &c. — “When the tyranny and oppression of Pharaoh were at the highest, and Israel cried unto Jehovah because of the bondage, he remembered his promise to Abraham, and sent Moses, with Aaron, to effect that mighty deliverance, which was to be the grand pledge and figure of our redemption by Jesus Christ.” They showed his signs among them — Hebrew, wytwta yrbd, dibree othothaiv, the words of his signs; an emphatical expression. First they boldly declared the word and will of God concerning the several plagues, and then they actually inflicted them.

Verse 27. They showed his signs] Here is a reference to the plagues with which God afflicted the Egyptians. See the places in the margin, and the notes on them.

Verses 26, 27. He sent Moses, &c. — “When the tyranny and oppression of Pharaoh were at the highest, and Israel cried unto Jehovah because of the bondage, he remembered his promise to Abraham, and sent Moses, with Aaron, to effect that mighty deliverance, which was to be the grand pledge and figure of our redemption by Jesus Christ.” They showed his signs among them — Hebrew, wytwta yrbd, dibree othothaiv, the words of his signs; an emphatical expression. First they boldly declared the word and will of God concerning the several plagues, and then they actually inflicted them.

27. His signs—Literally, the words of his signs; that is, the meaning of his miracles, which were the tokens of his supremacy and of his will.

V. 28. They-Moses and Aaron, who inflicted that plague after Pharaoh had threatened them.

Verse 28. They rebelled not against his word.] Instead of wrm alw velo maru, “they rebelled,” some think that a v shin has been lost from before the word, and that it should be read wrmv alw velo shamru, “they did not observe or keep his word.” Or the words may be spoken of Moses and Aaron; they received the commandment of God, and they did not rebel against it. They believed what he had spoken, and acted according to his orders. It could not be spoken of the Egyptians; for they rebelled against his words through the whole course of the transactions.

Verses 28-31. He sent darkness, &c. — This was one of the last plagues, though here mentioned first: God sent darkness, and, coming with commission from him, it came with efficacy; his command made it dark. And they rebelled not against his word — That is, the people of Israel were not disobedient to God’s commands by Moses and Aaron, respecting killing the passover, and making preparation, in other respects, to leave Egypt. The old translation follows the LXX., and reads, They were not obedient to his word; which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for this interpretation in the Hebrew, the reading of which, however, wwrbd ta wrm al, Houbigant translates, His words were not changed, that is, “What God had commanded to be done was done.” Their land brought forth frogs — That is, their country brought them forth; for they were produced by their rivers, Exodus 8:3. In the chambers of their kings — Which entered into the chambers of Pharaoh, and his sons, and his chief nobles, and governors of provinces under him; such persons being often called kings in Scripture. And lice in all their coasts — Or borders, that is, in all their land, even to the remotest parts or borders of it. For a further elucidation of the particulars contained in these and the following verses, to verse 37, see notes on Psalm 78:43-51.

Ver. 28. He sent darkness—and 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 Exodus 10:23.

28. Darkness—This was the ninth plague. Exodus 10:21-23. The poet does not follow the historic order of the miracles. The causative form of the verb indicates a direct act of God. in producing this phenomenon, as distinct from ordinary natural darkness, fit emblem of the ignorance of the people and the wrath of God. They rebelled not—That is, Moses and Aaron, who are here to be considered the subject of the verb. Though reluctant to begin, (Exodus 3 and 4,) they had stood firm to the word of God through all this terrible scene.

Verses 28-31. He sent darkness, &c. — This was one of the last plagues, though here mentioned first: God sent darkness, and, coming with commission from him, it came with efficacy; his command made it dark. And they rebelled not against his word — That is, the people of Israel were not disobedient to God’s commands by Moses and Aaron, respecting killing the passover, and making preparation, in other respects, to leave Egypt. The old translation follows the LXX., and reads, They were not obedient to his word; which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for this interpretation in the Hebrew, the reading of which, however, wwrbd ta wrm al, Houbigant translates, His words were not changed, that is, “What God had commanded to be done was done.” Their land brought forth frogs — That is, their country brought them forth; for they were produced by their rivers, Exodus 8:3. In the chambers of their kings — Which entered into the chambers of Pharaoh, and his sons, and his chief nobles, and governors of provinces under him; such persons being often called kings in Scripture. And lice in all their coasts — Or borders, that is, in all their land, even to the remotest parts or borders of it. For a further elucidation of the particulars contained in these and the following verses, to verse 37, see notes on Psalm 78:43-51.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

V. 30. Land-Their country. In chambers-Which entered into the chambers. Kings-Of Pharaoh and his sons, and his chief nobles and governors.

Verses 28-31. He sent darkness, &c. — This was one of the last plagues, though here mentioned first: God sent darkness, and, coming with commission from him, it came with efficacy; his command made it dark. And they rebelled not against his word — That is, the people of Israel were not disobedient to God’s commands by Moses and Aaron, respecting killing the passover, and making preparation, in other respects, to leave Egypt. The old translation follows the LXX., and reads, They were not obedient to his word; which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for this interpretation in the Hebrew, the reading of which, however, wwrbd ta wrm al, Houbigant translates, His words were not changed, that is, “What God had commanded to be done was done.” Their land brought forth frogs — That is, their country brought them forth; for they were produced by their rivers, Exodus 8:3. In the chambers of their kings — Which entered into the chambers of Pharaoh, and his sons, and his chief nobles, and governors of provinces under him; such persons being often called kings in Scripture. And lice in all their coasts — Or borders, that is, in all their land, even to the remotest parts or borders of it. For a further elucidation of the particulars contained in these and the following verses, to verse 37, see notes on Psalm 78:43-51.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

V. 31. Coasts-In all their land, even to the utmost borders of it.

Verses 28-31. He sent darkness, &c. — This was one of the last plagues, though here mentioned first: God sent darkness, and, coming with commission from him, it came with efficacy; his command made it dark. And they rebelled not against his word — That is, the people of Israel were not disobedient to God’s commands by Moses and Aaron, respecting killing the passover, and making preparation, in other respects, to leave Egypt. The old translation follows the LXX., and reads, They were not obedient to his word; which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for this interpretation in the Hebrew, the reading of which, however, wwrbd ta wrm al, Houbigant translates, His words were not changed, that is, “What God had commanded to be done was done.” Their land brought forth frogs — That is, their country brought them forth; for they were produced by their rivers, Exodus 8:3. In the chambers of their kings — Which entered into the chambers of Pharaoh, and his sons, and his chief nobles, and governors of provinces under him; such persons being often called kings in Scripture. And lice in all their coasts — Or borders, that is, in all their land, even to the remotest parts or borders of it. For a further elucidation of the particulars contained in these and the following verses, to verse 37, see notes on Psalm 78:43-51.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

Verse 33. He smote their vines also, and their fig trees] This is not mentioned in Exodus; but we have had it before, Psalm 78:47.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

34. Locusts… caterpillars—These words must signify either different species of the locust family, or different stages of their propagation. The former seems quite probable, for the larva, or unwinged locust, does not fly, and could not be brought in by a “wind.” In Exodus 10, only the hbra, (arbeh, the common name for locust,) is mentioned, while in the text the arbeh and qly, yelek, and in the parallel place, (Psalm 78:46,) the arbah and lysj, hhaseel, are named. But neither yelek nor hhaseel is ever translated “locust” in our English Version, but the former always “caterpillar,” and the latter either canker-worm or caterpillar. The distinction is seen Joel 1:4: “That which the ‘locust’ (arbeh) hath left hath the canker-worm (yelek) eaten, and that which the yelek hath left hath the ‘caterpillar’ (hhaseel) eaten.” These words may be used, in the text and Psalm 78:46, interchangeably for greater variety of diction, but it would rather seem, upon a comparison of all the places where they occur, that they denote different species of “locust,” which have not yet been clearly identified. This idea greatly aggravates the features of the judgment upon Pharaoh, as leaving the land absolutely waste and barren in their track.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

29-36. For an explanation of these verses see notes on Psalm 78:44-51.

V. 37. Feeble-Diseased or unable for his journey: which in so vast a body, and in a people who had been so dreadfully oppressed, was wonderful.

Verses 37-39. He brought them forth also with silver and gold — Laden with the spoils of their enemies, which God, who is the absolute lord of all property, empowered them to ask and receive of them, and thereby, as a righteous judge, awarded them “the wages due to their great labours, the Egyptians being now willing and ready to furnish them with any thing required in order to dismiss them,” Exodus 12:33. There was not one feeble person among them — Diseased or unable for his journey, although it was to be performed on foot; which, in so vast a body, and in a time of such mortality as it had been in Egypt, and among a people which had been so long and so dreadfully oppressed as the Israelites had been, was wonderful. Egypt was glad when they departed — For God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. He spread a cloud for a covering — To protect them from the heat of the sun, which, in that hot and open country, would otherwise have been intolerable to them, especially in so long a journey: see on Psalm 88:14.

37. With silver and gold—God had promised Abraham (Genesis 15:14) that his descendants should “come out of Egypt with great substance;” and again to Moses, “When ye go ye shall not go empty.” Exodus 3:21. The words “silver and gold” refer to Exodus 11:2; 12:35, where the Hebrew word is not “borrow,” but ask, require; and in verse 36, where the word is rendered lent, the Hiphil form of the verb means, to suffer to ask; literally, to cause to ask, that is, to lend a willing ear to the asker, and to grant his request. “No proof can be brought that the word means to lend, as is commonly supposed. The word occurs again in 1 Samuel 1:28, and there it means to grant or give.”—Keil and Delitzsch.

Verses 37-39. He brought them forth also with silver and gold — Laden with the spoils of their enemies, which God, who is the absolute lord of all property, empowered them to ask and receive of them, and thereby, as a righteous judge, awarded them “the wages due to their great labours, the Egyptians being now willing and ready to furnish them with any thing required in order to dismiss them,” Exodus 12:33. There was not one feeble person among them — Diseased or unable for his journey, although it was to be performed on foot; which, in so vast a body, and in a time of such mortality as it had been in Egypt, and among a people which had been so long and so dreadfully oppressed as the Israelites had been, was wonderful. Egypt was glad when they departed — For God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. He spread a cloud for a covering — To protect them from the heat of the sun, which, in that hot and open country, would otherwise have been intolerable to them, especially in so long a journey: see on Psalm 88:14.

38. Egypt was glad—God had prepared Israel, by their bitter bondage, to leave Egypt without regret; and by his judgments on Egypt had made the Egyptians willing, even glad, that they should depart. Exodus 12:31-33. The Egyptian account of the affair was, according to Josephus, (Con. App. 1:26, 32,) that the Egyptians expelled them by force of arms on account of their leprosy, their hatred of the Egyptian gods, and their military invasion of the kingdom, and pursued them into Syria. Compare with this, for absurdity, the Pharisees’ story of the resurrection of Jesus, Matthew 28:11-15. But, contrariwise, the masses of the people took sympathy with the Israelites. Exodus 11:2, 3; 12:36. See note on verse 37.

V. 39. Covering-To protect them from the heat of the sun.

Verses 37-39. He brought them forth also with silver and gold — Laden with the spoils of their enemies, which God, who is the absolute lord of all property, empowered them to ask and receive of them, and thereby, as a righteous judge, awarded them “the wages due to their great labours, the Egyptians being now willing and ready to furnish them with any thing required in order to dismiss them,” Exodus 12:33. There was not one feeble person among them — Diseased or unable for his journey, although it was to be performed on foot; which, in so vast a body, and in a time of such mortality as it had been in Egypt, and among a people which had been so long and so dreadfully oppressed as the Israelites had been, was wonderful. Egypt was glad when they departed — For God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. He spread a cloud for a covering — To protect them from the heat of the sun, which, in that hot and open country, would otherwise have been intolerable to them, especially in so long a journey: see on Psalm 88:14.

Ver. 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.

39. He spread a cloud for a covering—The “cloud” was for a screen from the sun’s heat by day, and for a light by night, and to indicate the times and directions of their marches. It was the standing symbol of God’s presence and protection. See note on Psalm 78:14, and compare Exodus 13:21, 22; Nehemiah 9:12. Having reviewed the history of the exodus, the psalmist opens, in verses 39-41, a rapid survey of the wilderness life, which he sums up in the three miraculous wonders—the cloud, food, and the supply of water.

V. 40. Quails-He speaks of the first giving of quails, Exodus 16:13, which God gave them as a refreshment, notwithstanding their sin in desiring them, which he graciously pardoned. Bread-With manna which came out of the air, commonly called heaven.

Verses 40, 41. The people asked, and he brought quails — He speaks of the first instance of his giving quails, mentioned Exodus 16:13, which God sent them as a refreshment, graciously pardoning their sin in desiring them; and not of that second instance, recorded Numbers 11:31, when God gave them quails in judgment, which would not have been mentioned here among God’s favours vouchsafed to them. And satisfied them with the bread of heaven — With manna, which came down from the air, commonly called heaven: see on Psalm 78:24-29. He opened the rock — God, in his common providence, fetches water from heaven, and bread out of the earth; but for Israel, the divine power brought bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and course of nature! And the waters gushed out — And that not only once, but ran like a river, plentifully and constantly; and, it is thought by many, attended their camp in all their removes, as seems to be implied 1 Corinthians 10:4, where they are said to have drunk of the rock that followed them. Hence they complained no more of want of water till they came to Kadesh, Numbers 20:2, &c. To this instance of the divine goodness that promise alludes, I will give rivers in the desert, to give drink to my people, my chosen, Isaiah 43:19, 20: see on Psalm 78:15.

40. Quails—This would seem, by the order of events named, to refer to the first supply of quails, Exodus 16:12, 13. For second supply, see on Psalm 78:26. Bread of heaven—Same as “angels’ food,” “corn of heaven,” manna. Psalm 78:24, 25, where see note.

V. 41. River-They flowed in channels which God provided for them, and followed the Israelites in their march.

Verse 41. He opened the rock, and the waters rushed out] See Clarke’s note on “Exodus 17:6”, to which I can now add, that a piece of this rock, broken off by the hand of my nephew, E. S. A. Clarke, in the course of the present year [1822,] now lies before me. It is fine granite; and so well distinguished as a granite, that the feldt-spar, the mica, and the quartz, of which granite is composed, appear very distinctly. It is worthy of remark, that, as granite is supposed, in the most accredited systems of geology, to be the very basis of the earth, the original rock, and all other substances to be superimpositions upon it, and as the decompositions of the feldt-spar produce pure vegetable earth, this rock should be used for this purpose, and should be an emblem of Jesus Christ, the Creator and Redeemer of the human race; and that it should signify him who is the basis of all things; who upholds all by the word of his power; without whom nothing is stable, nothing fruitful; from whom alone the water of life proceeds; and in whose name only is salvation. And that rock (in the wilderness) was Christ! and it is the only remaining emblem of him in creation.

Verses 40, 41. The people asked, and he brought quails — He speaks of the first instance of his giving quails, mentioned Exodus 16:13, which God sent them as a refreshment, graciously pardoning their sin in desiring them; and not of that second instance, recorded Numbers 11:31, when God gave them quails in judgment, which would not have been mentioned here among God’s favours vouchsafed to them. And satisfied them with the bread of heaven — With manna, which came down from the air, commonly called heaven: see on Psalm 78:24-29. He opened the rock — God, in his common providence, fetches water from heaven, and bread out of the earth; but for Israel, the divine power brought bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and course of nature! And the waters gushed out — And that not only once, but ran like a river, plentifully and constantly; and, it is thought by many, attended their camp in all their removes, as seems to be implied 1 Corinthians 10:4, where they are said to have drunk of the rock that followed them. Hence they complained no more of want of water till they came to Kadesh, Numbers 20:2, &c. To this instance of the divine goodness that promise alludes, I will give rivers in the desert, to give drink to my people, my chosen, Isaiah 43:19, 20: see on Psalm 78:15.

Ver. 41. They ran—like a river. The earthquake might contribute to the superabundance of the waters, by pressing in the superincumbent strata.

41. The rock—The reference is particularly to Horeb, Exodus 17:6. See note on Psalm 78:16.

Verses 42-45. For he remembered his holy promise — They were unworthy and unthankful, yet he did these great things in their favour because he remembered his covenant, verse 8, and his holy promise, and would not suffer one iota or tittle of it to fall to the ground. Therefore he brought forth his people with joy — Rejoicing greatly that God had so wonderfully appeared for them, and delivered them from that state of cruel and intolerable bondage, under which they had so long groaned; and his chosen with gladness — Hebrew, hnrb, berinnah, with shouting, or singing, to see the difference he made between them and the Egyptians; who were drowned in the Red sea, while they were conducted safe through it on dry land. And he gave them the lands of the heathen — Put them in possession of the country which he had promised them, many centuries before they existed, casting out seven nations to make room for them in that land. And they inherited the labour of the people — The fruits of their labour; the towns and cities which they had builded, and the vineyards and oliveyards which they had planted. That they might observe his statutes, &c. — He put them in possession of Canaan, not that they might live in luxury and pleasure, in ease and honour, and be conspicuous and glorious among the nations; not that they should regard Canaan as their paradise, and look no further; but that, being rescued from their enemies, formed into a people, placed under God’s immediate government and protection, and settled in peace and plenty, they might improve the opportunity thus afforded them of serving the Lord their God, in a due attendance upon all his ordinances, and a diligent keeping of all his commandments; and of securing to themselves, through the obedience of faith, an inheritance in an other country, that is to say, a heavenly. “And let all the children of the faithful Abraham,” says Dr. Horne, “whose lot hath fallen in a land flowing with milk and honey upon earth, reflect that God hath given them riches, and the leisure which riches procure, not for the purpose of indulging and corrupting themselves and others, but that they may glorify him, benefit their neighbours, and save their own souls; that they may observe his statutes, and keep his laws. Israel was delivered by Moses, and the church redeemed by Christ, that God might purify to himself a peculiar people, zealous of good works, Titus 2:14.”

42. This and the following verses form the conclusion of the psalm. He remembered—These wonders were in fulfilment of God’s covenant with Abraham, (verses 8-11,) and in reward of the patriarch’s fidelity.

Verses 42-45. For he remembered his holy promise — They were unworthy and unthankful, yet he did these great things in their favour because he remembered his covenant, verse 8, and his holy promise, and would not suffer one iota or tittle of it to fall to the ground. Therefore he brought forth his people with joy — Rejoicing greatly that God had so wonderfully appeared for them, and delivered them from that state of cruel and intolerable bondage, under which they had so long groaned; and his chosen with gladness — Hebrew, hnrb, berinnah, with shouting, or singing, to see the difference he made between them and the Egyptians; who were drowned in the Red sea, while they were conducted safe through it on dry land. And he gave them the lands of the heathen — Put them in possession of the country which he had promised them, many centuries before they existed, casting out seven nations to make room for them in that land. And they inherited the labour of the people — The fruits of their labour; the towns and cities which they had builded, and the vineyards and oliveyards which they had planted. That they might observe his statutes, &c. — He put them in possession of Canaan, not that they might live in luxury and pleasure, in ease and honour, and be conspicuous and glorious among the nations; not that they should regard Canaan as their paradise, and look no further; but that, being rescued from their enemies, formed into a people, placed under God’s immediate government and protection, and settled in peace and plenty, they might improve the opportunity thus afforded them of serving the Lord their God, in a due attendance upon all his ordinances, and a diligent keeping of all his commandments; and of securing to themselves, through the obedience of faith, an inheritance in an other country, that is to say, a heavenly. “And let all the children of the faithful Abraham,” says Dr. Horne, “whose lot hath fallen in a land flowing with milk and honey upon earth, reflect that God hath given them riches, and the leisure which riches procure, not for the purpose of indulging and corrupting themselves and others, but that they may glorify him, benefit their neighbours, and save their own souls; that they may observe his statutes, and keep his laws. Israel was delivered by Moses, and the church redeemed by Christ, that God might purify to himself a peculiar people, zealous of good works, Titus 2:14.”

43. Brought forth his people with joy—A fitting type of the deliverances and triumphant joy of the spiritual Church. See Isaiah 35:10. And this joy should have remained with them through all their desert life. A joyful deliverance from sin, followed by rebellious, unbelief, murmurings, and discontent, can never recommend the religion of God and of Christ to a wicked world.

V. 44. Labour-The fruits of their labour; their cities, vineyards, olive-yards.

Verses 42-45. For he remembered his holy promise — They were unworthy and unthankful, yet he did these great things in their favour because he remembered his covenant, verse 8, and his holy promise, and would not suffer one iota or tittle of it to fall to the ground. Therefore he brought forth his people with joy — Rejoicing greatly that God had so wonderfully appeared for them, and delivered them from that state of cruel and intolerable bondage, under which they had so long groaned; and his chosen with gladness — Hebrew, hnrb, berinnah, with shouting, or singing, to see the difference he made between them and the Egyptians; who were drowned in the Red sea, while they were conducted safe through it on dry land. And he gave them the lands of the heathen — Put them in possession of the country which he had promised them, many centuries before they existed, casting out seven nations to make room for them in that land. And they inherited the labour of the people — The fruits of their labour; the towns and cities which they had builded, and the vineyards and oliveyards which they had planted. That they might observe his statutes, &c. — He put them in possession of Canaan, not that they might live in luxury and pleasure, in ease and honour, and be conspicuous and glorious among the nations; not that they should regard Canaan as their paradise, and look no further; but that, being rescued from their enemies, formed into a people, placed under God’s immediate government and protection, and settled in peace and plenty, they might improve the opportunity thus afforded them of serving the Lord their God, in a due attendance upon all his ordinances, and a diligent keeping of all his commandments; and of securing to themselves, through the obedience of faith, an inheritance in an other country, that is to say, a heavenly. “And let all the children of the faithful Abraham,” says Dr. Horne, “whose lot hath fallen in a land flowing with milk and honey upon earth, reflect that God hath given them riches, and the leisure which riches procure, not for the purpose of indulging and corrupting themselves and others, but that they may glorify him, benefit their neighbours, and save their own souls; that they may observe his statutes, and keep his laws. Israel was delivered by Moses, and the church redeemed by Christ, that God might purify to himself a peculiar people, zealous of good works, Titus 2:14.”

44. See on Psalm 78:55. Inherited the labour—Not the fields and vineyards only, but houses, cities, and all public works.

Verse 45. That they might observe his statutes] That they might be properly instructed, and properly disciplined. This is the end proposed by Divine revelation: men are to be made wise unto salvation, and then to be brought under the yoke of obedience. He who is not conformed to God’s word shall not enter into Christ’s kingdom.

Verses 42-45. For he remembered his holy promise — They were unworthy and unthankful, yet he did these great things in their favour because he remembered his covenant, verse 8, and his holy promise, and would not suffer one iota or tittle of it to fall to the ground. Therefore he brought forth his people with joy — Rejoicing greatly that God had so wonderfully appeared for them, and delivered them from that state of cruel and intolerable bondage, under which they had so long groaned; and his chosen with gladness — Hebrew, hnrb, berinnah, with shouting, or singing, to see the difference he made between them and the Egyptians; who were drowned in the Red sea, while they were conducted safe through it on dry land. And he gave them the lands of the heathen — Put them in possession of the country which he had promised them, many centuries before they existed, casting out seven nations to make room for them in that land. And they inherited the labour of the people — The fruits of their labour; the towns and cities which they had builded, and the vineyards and oliveyards which they had planted. That they might observe his statutes, &c. — He put them in possession of Canaan, not that they might live in luxury and pleasure, in ease and honour, and be conspicuous and glorious among the nations; not that they should regard Canaan as their paradise, and look no further; but that, being rescued from their enemies, formed into a people, placed under God’s immediate government and protection, and settled in peace and plenty, they might improve the opportunity thus afforded them of serving the Lord their God, in a due attendance upon all his ordinances, and a diligent keeping of all his commandments; and of securing to themselves, through the obedience of faith, an inheritance in an other country, that is to say, a heavenly. “And let all the children of the faithful Abraham,” says Dr. Horne, “whose lot hath fallen in a land flowing with milk and honey upon earth, reflect that God hath given them riches, and the leisure which riches procure, not for the purpose of indulging and corrupting themselves and others, but that they may glorify him, benefit their neighbours, and save their own souls; that they may observe his statutes, and keep his laws. Israel was delivered by Moses, and the church redeemed by Christ, that God might purify to himself a peculiar people, zealous of good works, Titus 2:14.”

Ver. 45. Praise ye the Lord. Hebrews Hallelujah. Justin Martyr adds here, Praise ye with joy to God.

45. That they might observe his statutes—This is the ultimate end of all the wonderful dispensations of God in calling and planting his Church; and in view of so glorious a result of the divine dispensation, and the admirable methods for securing it, we join the psalmist in his closing “hallelujah.”