Psalms 105:22

Moreover he called for a famine upon the land: he brake the whole staff of bread. -The circumstances leading to the bringing of the heirs of the promise into Egypt. The Providence of God, so far from allowing the promise to come to nought through this, overruled it to become the very means of accomplishing it (, end; 50:20, "As for you, ye thought evil against me, but God meant it unto good"). Verse 16. MOREOVER HE CALLED FOR A FAMINE (cf. ) - as a master calls for a servant ready to do his bidding. On the contrary, God says, , "I will call for the corn, and will increase it, and lay no famine upon you." Compare the centurion's words as to sickness being Christ's servant, ready to come or go at His call...

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...

TO BIND HIS PRINCES AT PLEASURE - Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, “to bind his princes ‘by his soul;’” that is, at his will; or, as he chose. AND TEACH HIS SENATORS WISDOM - This is now an unhappy translation. The word “senator” in fact originally had reference to “age” (see Webster’s Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government - usually a higher body in a government - as the Senate of the United States. As these were usually “aged men,” the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt - for despotism does not admit of such an arrangement. The Hebrew...

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

TO BIND HIS PRINCES AT HIS PLEASURE,.... Not to lay them in prison, and bind them with fetters, as he had been bound; but to give laws unto them as he pleased, and bind and oblige them to observe them: for, according to his word, all the people of Egypt, high and low, rich and poor, were to be ruled; and, without his leave, no man was to lift up his hand or foot in all the land, Genesis 41:40. All Christ's people are princes, to whom he gives laws at his pleasure, as one having authority, though they are not grievous; and these he binds, obliges, and constrains his people by love to observe, and which they do. Jarchi's note is, "this is an expression of love like that; and the soul of Jonathan was bound unto the soul of David: when he (Joseph) interpreted the dream, they all loved him.'' The Targum is, "to bind his nobles as to his soul.''...

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

AT HIS PLEASURE. according to his soul (i.e. his will). Hebrew. _nephesh._ SENATORS. elders....

TO BIND HIS PRINCES, &C.— _To command his princes at his pleasure, and to judge his senators._ The Vulgate, LXX, and Arabic, read, _That he might instruct his princes like himself, and teach,_ &c. See Wall on the place....

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