Psalm 105:38 Komentář

Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts - so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, Ch1 16:7, etc. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (Psa 105:1-7) and the history itself in several articles. I. God's covenant with the patriarchs (Psa 105:8-11). II. His care of them while they were strangers (Psa 105:12-15). III. His raising up Joseph to be the shepherd and stone of Israel (Psa 105:16-22). IV. The increase of Israel in Egypt and their deliverance out of Egypt (v. 23-38). V. The care he took of them in the wilderness and their settlement in Canaan (Psa 105:39-45). In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples.

INTRODUCTION TO PSALM 105 This psalm was penned by David, and sung at the time when the ark was brought from the house of Obededom to the place which David had prepared for it; at least the first fifteen verses of it, the other part being probably added afterwards by the same inspired penman, as appears from Ch1 16:1. The subject matter of the psalm is the special and distinguishing goodness of God to the children of Israel, and to his church and people, of which they were typical: the history of God's regard to and care of their principal ancestors, Abraham, Jacob, Joseph, &c. and of the whole body of the people, in bringing them out of Egypt, leading them through the wilderness, and settling them in the land of Canaan, is here recited, as an argument for praise and thankfulness.

He spread a cloud for a covering,.... That is, the Lord spread one over their heads as an "umbrella", to protect them from the heat of the sun; this refers to the pillar of cloud, Exo 13:20, though that seems to have been in an erect posture, and to go before the children of Israel to direct them in their journey, and not a covering to them. Kimchi says it was a covering to them when they rested, but not when they journeyed: but when they rested it only covered the tabernacle, not the people, for anything we read of it, Num 9:21, it looks as if there were more clouds than one, and indeed the Jews speak of many, and particularly make mention (e) of one that was over the heads of the Israelites, that the heat of the sun, and the hail and rain, might not have power over them; and of such use this cloud was, at least at certain times, if not always; a type of Christ, who is the covering and shelter of his people from the heat of the fiery law, of the flaming sword of justice, of the wrath of God, of the fiery darts of Satan, and of the fury of wicked men. And fire, to give light in the night: this respects the pillar of fire which gave them light by night; an emblem of Christ, who is the light of his people, when it is a night season with them, as it sometimes is; a night of affliction and distress, of darkness and desertion, of temptation, of carnal security and sleepiness; when Christ arises as a light in darkness, and enlightens by his presence, by his Spirit, and by his word; as well as is as fire to warm, refresh, quicken, and comfort them when chill and cold, in such seasons. (e) Vid. Targum in Cant. ii. 6.

"Egypt was glad at their departing: for their fear fell upon them" [Psalm 105:38]; that is, the fear of the Hebrews upon the Egyptians. For "their fear" is not that with which the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? Why did they let them go as if they expected them to return? Why did they lend them gold and silver, as to men who were to return, and to repay them, if "Egypt was glad at their departing"? But we must understand, after that final destruction of the Egyptians, and the terrible overthrow of the mighty pursuing army in the Red Sea, that the rest of the Egyptians feared lest the Hebrews should return, and with great ease crush the relics of them: illustrating what he had stated, that He made His people stronger than their enemies.

This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psa 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psa. 106:1-48) Praise, &c.--(See on Psa 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer Ch1 16:34-36 is the source from which the beginning and end of this Psalm are derived.

(Compare Exo 12:33; Deu 11:25).