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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 105 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/105.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/105.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/105-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/104.htm" title="Psalm 104">◄</a> Psalm 105 <a href="../psalms/106.htm" title="Psalm 106">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld"> CV.</span><p>The motive of this historical psalm is plainly declared in <a href="/context/psalms/105-44.htm" title="And gave them the lands of the heathen: and they inherited the labor of the people;">Psalm 105:44-45</a>, and the scope which the author allowed himself in the survey of the past appears in <a href="/psalms/105-11.htm" title="Saying, To you will I give the land of Canaan, the lot of your inheritance:">Psalm 105:11</a>. He wishes this generation to remember that the continued possession of the Promised Land is contingent on obedience to the covenant God. In fact, the psalm is an elaboration of the charge so often repeated in the Book of Deuteronomy: “For the Lord thy God shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it, only if thou carefully hearken unto the voice of the Lord thy God to observe to do all these commandments which I command thee this day “(<a href="/context/deuteronomy/15-4.htm" title="Save when there shall be no poor among you; for the LORD shall greatly bless you in the land which the LORD your God gives you for an inheritance to possess it:">Deuteronomy 15:4-5</a>).<p>The psalm dates from a time prior to the composition of the first Book of Chronicles, for it forms part of the compilation of song in chapter 16; but there is no other indication by which to assign date or authorship. The conjecture is probable that it was compiled for liturgic use soon after the re-settlement in the country after the Captivity. The parallel structure, which is of the synthetic kind, alone gives it a claim to rank with poetry.<p> <div class="versenum"><a href="/psalms/105-1.htm">Psalm 105:1</a></div><div class="verse">O give thanks unto the LORD; call upon his name: make known his deeds among the people.</div>(1) <span class= "bld">Call upon his name.</span>—Literally, <span class= "ital">on </span>(or, <span class= "ital">with</span>) <span class= "ital">his name </span>(comp. <a href="/psalms/105-3.htm" title="Glory you in his holy name: let the heart of them rejoice that seek the LORD.">Psalm 105:3</a>, “glory in”), with idea of <span class= "ital">proclamation </span>as well as <span class= "ital">invocation. </span>Symmachus has “proclaim his name.” This verse, which is found word for word in <a href="/isaiah/12-4.htm" title="And in that day shall you say, Praise the LORD, call on his name, declare his doings among the people, make mention that his name is exalted.">Isaiah 12:4</a>, is apparently one of the recognised doxologies of the Hebrew Church.<p> <div class="versenum"><a href="/psalms/105-2.htm">Psalm 105:2</a></div><div class="verse">Sing unto him, sing psalms unto him: talk ye of all his wondrous works.</div>(2) <span class= "bld">Sing psalms.</span>—Rather, <span class= "ital">play, sing unto Him, play unto Him; </span>the usual choral direction.<p> <div class="versenum"><a href="/psalms/105-4.htm">Psalm 105:4</a></div><div class="verse">Seek the LORD, and his strength: seek his face evermore.</div>(4) <span class= "bld">Seek the Lord.</span>—Better, <span class= "ital">Enquire after Jehovah and his power. </span>The congregation is directed to the historical survey which follows. This sense seems settled by <a href="/psalms/111-2.htm" title="The works of the LORD are great, sought out of all them that have pleasure therein.">Psalm 111:2</a> : “The works of Jehovah are great, enquired into by all those who take delight in them.” And hence the word “strength” must be understood as used generally of the manifestation of Divine power in the wondrous deeds now to be mentioned.<p> <div class="versenum"><a href="/psalms/105-7.htm">Psalm 105:7</a></div><div class="verse">He <i>is</i> the LORD our God: his judgments <i>are</i> in all the earth.</div>(7-11) First cause of praise; the ancient covenant.<p> <div class="versenum"><a href="/psalms/105-8.htm">Psalm 105:8</a></div><div class="verse">He hath remembered his covenant for ever, the word <i>which</i> he commanded to a thousand generations.</div>(8) <span class= "bld">Commanded.</span>—Better, <span class= "ital">appointed, </span>or <span class= "ital">conferred.</span><p> <div class="versenum"><a href="/psalms/105-9.htm">Psalm 105:9</a></div><div class="verse">Which <i>covenant</i> he made with Abraham, and his oath unto Isaac;</div>(9) <span class= "bld">Made.</span>—Literally, <span class= "ital">cut; </span>the usual word for making a covenant (<span class= "ital">icere fœdus</span>)<span class= "ital">. </span>The word is therefore here a synonym for “league,” as in <a href="/haggai/2-5.htm" title="According to the word that I covenanted with you when you came out of Egypt, so my spirit remains among you: fear you not.">Haggai 2:5</a>.<p> <div class="versenum"><a href="/psalms/105-10.htm">Psalm 105:10</a></div><div class="verse">And confirmed the same unto Jacob for a law, <i>and</i> to Israel <i>for</i> an everlasting covenant:</div>(10) <span class= "bld">Law . . . covenant.</span>—In Hebrew, <span class= "ital">chok </span>and <span class= "ital">herîth, </span>which here seem to be used as synonyms. (Comp. the use of the former word in <a href="/psalms/2-7.htm" title="I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.">Psalm 2:7</a>.)<p> <div class="versenum"><a href="/psalms/105-11.htm">Psalm 105:11</a></div><div class="verse">Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:</div>(11) This verse marks the scope of the psalm, to show how the promise made to Abraham was fulfilled.<p> <div class="versenum"><a href="/psalms/105-14.htm">Psalm 105:14</a></div><div class="verse">He suffered no man to do them wrong: yea, he reproved kings for their sakes;</div>(14) <span class= "bld">Wrong.</span>—The allusion is doubtless to the incidents connected with Sarah and Rebekah at the courts of Egypt and Philistia. (See <a href="/genesis/26-11.htm" title="And Abimelech charged all his people, saying, He that touches this man or his wife shall surely be put to death.">Genesis 26:11</a>.)<p> <div class="versenum"><a href="/psalms/105-15.htm">Psalm 105:15</a></div><div class="verse"><i>Saying</i>, Touch not mine anointed, and do my prophets no harm.</div>(15) <span class= "bld">Anointed.</span>—In the plural, “my anointed ones.” As referring to the patriarchs, the expression is not technical, since they were never, like priests, prophets, and kings in later times, actually <span class= "ital">anointed. </span>But the terms being sometimes applied to the covenant people as a whole (see <a href="/psalms/89-38.htm" title="But you have cast off and abhorred, you have been wroth with your anointed.">Psalm 89:38</a>; <a href="/psalms/89-51.htm" title="With which your enemies have reproached, O LORD; with which they have reproached the footsteps of your anointed.">Psalm 89:51</a>), its application to the founders of the race, especially those to whom the “promises came,” is very just.<p>As to the term “prophet,” the poet found it expressly conferred on Abraham in <a href="/genesis/20-7.htm" title="Now therefore restore the man his wife; for he is a prophet, and he shall pray for you, and you shall live: and if you restore her not, know you that you shall surely die, you, and all that are yours.">Genesis 20:7</a>.<p> <div class="versenum"><a href="/psalms/105-16.htm">Psalm 105:16</a></div><div class="verse">Moreover he called for a famine upon the land: he brake the whole staff of bread.</div>(16) <span class= "bld">Called for a famine.</span>—Comp. <a href="/2_kings/8-1.htm" title="Then spoke Elisha to the woman, whose son he had restored to life, saying, Arise, and go you and your household, and sojourn wherever you can sojourn: for the LORD has called for a famine; and it shall also come on the land seven years.">2Kings 8:1</a>; and in Ezekiel 14 we see how famine, with war and pestilence and noisome beasts, were regarded as Divine emissaries to be summoned and sent on His missions.<p><span class= "bld">Staff of bread.</span>—<a href="/leviticus/26-26.htm" title="And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and you shall eat, and not be satisfied.">Leviticus 26:26</a>. (See, too, Note on <a href="/psalms/104-15.htm" title="And wine that makes glad the heart of man, and oil to make his face to shine, and bread which strengthens man's heart.">Psalm 104:15</a>.)<p> <div class="versenum"><a href="/psalms/105-17.htm">Psalm 105:17</a></div><div class="verse">He sent a man before them, <i>even</i> Joseph, <i>who</i> was sold for a servant:</div>(17) Repeats Joseph’s own explanation, twice given, of the ways of Providence in his life (<a href="/genesis/45-5.htm" title="Now therefore be not grieved, nor angry with yourselves, that you sold me here: for God did send me before you to preserve life.">Genesis 45:5</a>; <a href="/genesis/1-20.htm" title="And God said, Let the waters bring forth abundantly the moving creature that has life, and fowl that may fly above the earth in the open firmament of heaven.">Genesis 1:20</a>).<p> <div class="versenum"><a href="/psalms/105-18.htm">Psalm 105:18</a></div><div class="verse">Whose feet they hurt with fetters: he was laid in iron:</div>(18) <span class= "bld">He was laid in iron.</span>—The Prayer Book Version, “the iron entered into his soul,” has established itself so firmly among expressive proverbial sayings, that the mind almost resents the Authorised Version. The grammar of the clause does not decide its sense with certainty; for its syntax is rather in favour of the Prayer Book Version, though the feminine form of the verb makes in favour of the marginal rendering. Symmachus has, “his soul came into iron;” the LXX., “his soul passed through iron.” The Vulg., however, has the other Version, “the iron passed through his soul”—first found in the Targum. The parallelism is in favour of the Authorised Version.<p> <div class="versenum"><a href="/psalms/105-19.htm">Psalm 105:19</a></div><div class="verse">Until the time that his word came: the word of the LORD tried him.</div>(19) <span class= "bld">Until the time that his word came</span>—<span class= "ital">i.e.</span>, until his (Joseph’s) interpretation of the dreams was fulfilled (<a href="/genesis/41-12.htm" title="And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.">Genesis 41:12</a>). (For the expression “his word came,” equal to “came to pass,” comp. <a href="/judges/13-12.htm" title="And Manoah said, Now let your words come to pass. How shall we order the child, and how shall we do to him?">Judges 13:12</a>.)<p><span class= "bld">Word of the</span> <span class= "bld">Lord.</span>—As a different Hebrew word from that in the previous clause is used, better render, <span class= "ital">saying </span>(or, <span class= "ital">oracle</span>)<span class= "ital"> of Jehovah.</span><p><span class= "bld">Tried him.</span>—Better, <span class= "ital">purified him, i.e., </span>proved him innocent of the charge for which he was imprisoned. (For this sense of the verb, see <a href="/psalms/17-3.htm" title="You have proved my heart; you have visited me in the night; you have tried me, and shall find nothing; I am purposed that my mouth shall not transgress.">Psalm 17:3</a>; <a href="/psalms/18-30.htm" title="As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.">Psalm 18:30</a>; <a href="/proverbs/30-5.htm" title="Every word of God is pure: he is a shield to them that put their trust in him.">Proverbs 30:5</a>, margin.) The psalmist means that by enabling him to foretell the dreams of Pharaoh’s servants, God brought about the proof of his innocence.<p> <div class="versenum"><a href="/psalms/105-25.htm">Psalm 105:25</a></div><div class="verse">He turned their heart to hate his people, to deal subtilly with his servants.</div>(25) <span class= "bld">Turned their</span> <span class= "bld">heart</span>.—So the hardening of Pharaoh’s heart is throughout the historical narrative ascribed to Jehovah. (Comp. <a href="/context/isaiah/6-9.htm" title="And he said, Go, and tell this people, Hear you indeed, but understand not; and see you indeed, but perceive not.">Isaiah 6:9-10</a>; <a href="/mark/4-12.htm" title="That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.">Mark 4:12</a>, &c.)<p><span class= "bld">Deal subtilly.</span>—The reference is to the murdering of the male children (<a href="/exodus/1-10.htm" title="Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falls out any war, they join also to our enemies, and fight against us, and so get them up out of the land.">Exodus 1:10</a> : “Come and let us deal wisely with them”).<p> <div class="versenum"><a href="/psalms/105-27.htm">Psalm 105:27</a></div><div class="verse">They shewed his signs among them, and wonders in the land of Ham.</div>(27) <span class= "bld">They shewed.</span>—Literally, <span class= "ital">They placed, i.e., </span>did.<p><span class= "bld">His signs.</span>—Literally (as in margin), <span class= "ital">the words of his tokens; </span>but it may also be rendered, “the details of his signs.”(Comp. <a href="/psalms/65-3.htm" title="Iniquities prevail against me: as for our transgressions, you shall purge them away.">Psalm 65:3</a> : “matters of iniquity,” or, “details of sin.”) So here, “details of signs,” <span class= "ital">i.e., </span>signs in detail or sequence, sign after sign.<p> <div class="versenum"><a href="/psalms/105-28.htm">Psalm 105:28</a></div><div class="verse">He sent darkness, and made it dark; and they rebelled not against his word.</div>(28) <span class= "bld">Darkness.</span>—The enumeration of the plagues omits the fifth and sixth, and begins with the ninth, and appends a clause which, from the first, has troubled translators. Of whom is it said, “They rebelled not against his words”? Of the Egyptians it is not true; and to refer the words to Moses and Aaron, in contrast with their resistance to the Divine command at Massah and Meribah, is feeble. The LXX. and the Syriac solved the difficulty by rejecting the negative. (Comp. the Prayer Book Version.)<p>The simplest explanation is to take the verb as imperfect subjunctive: “He sent darkness, and made it dark, that they might not rebel against his word.”<p>But this fails to supply a reason for the position in the list of the ninth plague, and the suggested emendation of Mr. Burgess is so satisfactory in this respect, that it almost by itself carries conviction with it. By a very slight change, he obtains: “He sent darkness, and darkened them, that they might not discern his tokens;” taking <span class= "ital">deber </span>in the same sense that it bears in <a href="/psalms/105-27.htm" title="They showed his signs among them, and wonders in the land of Ham.">Psalm 105:27</a>.<p>Thus the plague of darkness is, by a slight device of the poet, made to symbolise the moral blindness displayed by the Egyptians throughout.<p> <div class="versenum"><a href="/psalms/105-29.htm">Psalm 105:29</a></div><div class="verse">He turned their waters into blood, and slew their fish.</div>(29) For the various terms used in describing the plagues, see Notes to the historical account in Exodus.<p> <div class="versenum"><a href="/psalms/105-34.htm">Psalm 105:34</a></div><div class="verse">He spake, and the locusts came, and caterpillers, and that without number,</div>(34) <span class= "bld">Caterpillars.</span>—To the locust, <span class= "ital">‘aarbeh, </span>alone mentioned in Exodus, the psalmist adds, as a poetical synonym to suit his parallelism, caterpillar (<span class= "ital">yelek</span>)<span class= "ital">, </span>a word occurring in <a href="/joel/1-4.htm" title="That which the palmerworm has left has the locust eaten; and that which the locust has left has the cankerworm eaten; and that which the cankerworm has left has the caterpillar eaten.">Joel 1:4</a>; <a href="/joel/2-25.htm" title="And I will restore to you the years that the locust has eaten, the cankerworm, and the caterpillar, and the palmerworm, my great army which I sent among you.">Joel 2:25</a>; <a href="/nahum/3-15.htm" title="There shall the fire devour you; the sword shall cut you off, it shall eat you up like the cankerworm: make yourself many as the cankerworm, make yourself many as the locusts.">Nahum 3:15</a>; <a href="/jeremiah/51-14.htm" title="The LORD of hosts has sworn by himself, saying, Surely I will fill you with men, as with caterpillars; and they shall lift up a shout against you.">Jeremiah 51:14</a>; <a href="/jeremiah/51-27.htm" title="Set you up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillars.">Jeremiah 51:27</a>. By derivation the word means “licker” (comp. <a href="/numbers/22-4.htm" title="And Moab said to the elders of Midian, Now shall this company lick up all that are round about us, as the ox licks up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.">Numbers 22:4</a>), and is possibly used in a wide or general sense for insects of the locust kind. (See <span class= "ital">Bible Educator, </span>IV. 294.)<p> <div class="versenum"><a href="/psalms/105-36.htm">Psalm 105:36</a></div><div class="verse">He smote also all the firstborn in their land, the chief of all their strength.</div>(36) See <a href="/psalms/78-51.htm" title="And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:">Psalm 78:51</a>.<p> <div class="versenum"><a href="/psalms/105-37.htm">Psalm 105:37</a></div><div class="verse">He brought them forth also with silver and gold: and <i>there was</i> not one feeble <i>person</i> among their tribes.</div>(37) <span class= "bld">Feeble person.</span>—Literally, <span class= "ital">stumbling. </span>(Comp. <a href="/isaiah/5-27.htm" title="None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the lace of their shoes be broken:">Isaiah 5:27</a> : “None shall be weary or <span class= "ital">stumble </span>among them,” <span class= "ital">i.e., </span>none unfit for the march and military duty.)<p> <div class="versenum"><a href="/psalms/105-39.htm">Psalm 105:39</a></div><div class="verse">He spread a cloud for a covering; and fire to give light in the night.</div>(39) <span class= "bld">Cloud.</span>—As in <a href="/isaiah/4-5.htm" title="And the LORD will create on every dwelling place of mount Zion, and on her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for on all the glory shall be a defense.">Isaiah 4:5</a>. The reason assigned for the cloud in the historical books is lost sight of. Instead of a pillar marking the line of march, or as a protection against the pursuing foe, it is a canopy for protection from the sun. Sir Walter Scott expresses the same idea in Rebecca’s hymn.<p> <div class="versenum"><a href="/psalms/105-41.htm">Psalm 105:41</a></div><div class="verse">He opened the rock, and the waters gushed out; they ran in the dry places <i>like</i> a river.</div>(41) <span class= "bld">Rock.</span>—The Hebrew <span class= "ital">tsûr </span>refers us to the miracle at Horeb.<p> <div class="versenum"><a href="/psalms/105-43.htm">Psalm 105:43</a></div><div class="verse">And he brought forth his people with joy, <i>and</i> his chosen with gladness:</div>(43) <span class= "bld">Gladness.</span>—Better, <span class= "ital">singing. </span>Alluding, possibly, to Miriam’s song on the shore of the Red Sea.<p> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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