Psalms 105:14

He suffered no man to do them wrong: yea, he reproved kings for their sakes; HE SUFFERED NO MAN TO DO THEM WRONG; YEA, HE REPROVED KINGS FOR THEIR SAKES - Pharaoh of Egypt () for Abraham's sake; Abimelech of Gerar for Isaac's sake (, etc.), to whom chiefly the allusion is....

14._He did not suffer men to hurt them _Abraham and his children had not merely two or three enemies: they were harassed by whole nations. As then many rose up one after another in troops against them, the Psalmist says indefinitely, that men were withheld from hurting them; for אדם, _adam, _is the word here used, which is the one most generally employed to signify _man _He next amplifies the love of God towards his servants, in setting himself in opposition to kings for their sake. When God did not spare even the kings of Egypt and Gerar, it is evident how precious the welfare of Abraham and his offspring was in his sight. We have said a little before that the holy fathers were of no estimation in the eyes of the world. God therefore displayed his goodness so much the more signally in preferring them to kings. Now we here see, that the Jews were humbled in the person of their fathers, t...

8-23 Let us remember the Redeemer's marvellous works, his wonders, and the judgments of his mouth. Though true Christians are few number, strangers and pilgrims upon earth, yet a far better inheritance than Canaan is made sure to them by the covenant of God; and if we have the anointing of the Holy Spirit, none can do us any harm. Afflictions are among our mercies. They prove our faith and love, they humble our pride, they wean us from the world, and quicken our prayers. Bread is the staff which supports life; when that staff is broken, the body fails and sinks to the earth. The word of God is the staff of spiritual life, the food and support of the soul: the sorest judgment is a famine of hearing the word of the Lord. Such a famine was sore in all lands when Christ appeared in the flesh; whose coming, and the blessed effect of it, are shadowed forth in the history of Joseph. At the app...

HE SUFFERED NO MAN TO DO THEM WRONG - He protected them as they wandered from place to place, and as they were exposed to dangers. See the history of Abraham, Isaac, and Jacob, in their wanderings, as it is recorded in the book of Genesis. YEA, HE REPROVED KINGS FOR THEIR SAKES - That he might protect them; that he might keep them from danger and from sin. See the case of Pharaoh in the time of Abraham, Genesis 12:17, and the case of Abimelech, Genesis 20:3, Genesis 20:6....

EXPOSITION This is sometimes called a "Hallelujah psalm," since it ends with that phrase. It is a song of praise to God for his dealings with his people, resembling in its general character Psalms 78:1. The opening passage is nearly identical with 1 Chronicles 16:8, and is thought to have been the original from which that passage was taken (Hengstenberg, Cheyne). The first six verse are an exhortation to praise, and constitute the "introduction." The remainder is an account of God's mercies to Israel as a nation, traced historically from the time of the covenant with Abraham to the occupation of the land of Canaan. The "introduction" forms a strophe by itself. It is usual to divide the historical portion into strophes; but this can only be done arbitrarily, there being no r

HE SUFFERED NO MAN TO DO THEM WRONG,.... Though strangers and unsettled, and moving from place to place; and few in number, and weak and defenceless. Thus the herdsmen of Gerar were not suffered to do any harm to Isaac and his herdsmen; but, on the contrary, the king of the place, with some of his chief men, sought an alliance, and entered into one with Isaac. Thus Laban was not suffered to hurt Jacob, nor the Sichemites to hurt him and his sons; the terror of God falling on all the cities round about, Genesis 26:20. The people of God are in this world exposed to the injuries of the men of it, being as sheep among wolves; and it is often in the power of their hands to hurt them, as it was in the power of Laban to hurt Jacob; nor do they want an inclination, there being a rooted enmity in the seed of the serpent to the seed of the woman: but God will not suffer them; though they would wil...

Psalms 105 AND 106 The Memories of the Past The last two Psalms of this fourth section review the entire history of Israel up to the time of the judges. It is the story of God's faithfulness and mercy, and the story of their shameful failure and apostasy. He is ever mindful of His covenant, and that covenant is mentioned first, as the foundation of all. Then how He watched over them. The story of Joseph is mentioned, followed by the rehearsal of the deliverance out of Egypt. Psalms 106:1 is couched in words of confession, showing their failure all the way, sinning, forgetting, lusting, unbelieving and disobedient. Only infinite mercy and grace could save such a people. Prophetically these Psalms express the repentance and national confession of Israel, when the Lord has saved them. Then with a new

CV. HEBREW HISTORY FROM ABRAHAM TO JOSHUA. Psalms 105:1. Introductory. An invitation to praise God. Psalms 105:7. The covenant and promise of Canaan. Psalms 105:12. Yahweh's kindness to the Patriarchs. PSALMS 105:12. NUMBER: read perhaps, Canaan. Psalms 105:14. kings: notably Pharaoh and Abimelech of Gerar. Psalms 105:15. mine anointed ones, _i.e._ the Patriarchs who were gr

MAN. Hebrew. _adam_. App-14....

PSALMS 105 DESCRIPTIVE TITLE A Hymn of Praise to Jehovah for Giving Israel a Covenant Land in which to Observe His Law. ANALYSIS The Main Design of this Psalm is clearly to Endear the Land to the People for whom it was designed, that therein they should Observe Jehovah's Law. To attain this end the History of their First Fathers is traced as Circling Round this Land, and then the Steps are Traced by which the Nation was Brought Into the Land to Dwell There. (P.R.I.) Praise ye Yah![404] [404] That is, Public Reader's Invitation. There can hardly be a doubt, says Ginsburg, that this [a sentence and not a mere single word] exhibits the primitive reading. Ginsburg further expresses the confident conclusion that the phrase was originally the prelector's [the public reader'S] invitation to the worshipers to join in the public responses.Gn. Intro., pp. 375-81. H