‏ Deuteronomy 4:32-38

‏ Deuteronomy 29:2-4

2. Moses called unto all Israel, ... Ye have seen all that the Lord did, &c.--This appeal to the experience of the people, though made generally, was applicable only to that portion of them who had been very young at the period of the Exodus, and who remembered the marvellous transactions that preceded and followed that era. Yet, alas! those wonderful events made no good impression upon them (De 29:4). They were strangers to that grace of wisdom which is liberally given to all who ask it; and their insensibility was all the more inexcusable that so many miracles had been performed which might have led to a certain conviction of the presence and the power of God with them. The preservation of their clothes and shoes, the supply of daily food and fresh water--these continued without interruption or diminution during so many years' sojourn in the desert. They were miracles which unmistakably proclaimed the immediate hand of God and were performed for the express purpose of training them to a practical knowledge of, and habitual confidence in, Him. Their experience of this extraordinary goodness and care, together with their remembrance of the brilliant successes by which, with little exertion or loss on their part, God enabled them to acquire the valuable territory on which they stood, is mentioned again to enforce a faithful adherence to the covenant, as the direct and sure means of obtaining its promised blessings.

‏ Psalms 78

PSALM 78

Psa 78:1-72. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt.

1. my people ... my law--the language of a religious teacher (Psa 78:2; La 3:14; Ro 2:16, 27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.

3-8. This history had been handed down (Ex 12:14; De 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Psa 78:7, 8) negative form.

9-11. The privileges of the first-born which belonged to Joseph (1Ch 5:1, 2) were assigned to Ephraim by Jacob (Ge 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Nu 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Ho 5:3-14; 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Jos 17:14; Jud 8:1-3; 2Sa 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Ex 23:24; De 31:16; 2Ki 17:15).

12-14. A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.

Zoan--for Egypt, as its ancient capital (Nu 13:22; Is 19:11).

15-16. There were two similar miracles (Ex 17:6; Nu 20:11).

great depths--and--rivers--denote abundance.

17-20. yet more--literally, "added to sin," instead of being led to repentance (Ro 2:4).

21. fire--the effect of the "anger" (Nu 11:1).

22. (Compare He 8:8, 9).

23-29. (Compare Ex 16:11-15; Nu 11:4-9).

30-31. not estranged ... lust--or, "desire"--that is, were indulging it.

33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.

40-41. There were ten temptations (Nu 14:22).

43. wrought--set or held forth.

45. The dog-fly or the mosquito.

46. caterpillar--the Hebrew name, from its voracity, and that of--

locust--from its multitude.

47-48. The additional effects of the storm here mentioned (compare Ex 9:23-34) are consistent with Moses' account.

49. evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.

50-51. made a way--removed obstacles, gave it full scope.

52-54. made his ... forth--or, brought them by periodical journeys (compare Ex 15:1).

55. by line--or, the portion thus measured.

divided them--that is, the heathen, put for their possessions, so tents--that is, of the heathen (compare De 6:11).

56-57. a deceitful bow--which turns back, and so fails to project the arrow (2Sa 1:22; Ho 7:16). They relapsed.

58. Idolatry resulted from sparing the heathen (compare Psa 78:9-11).

59-60. heard--perceived (Ge 11:7).

abhorred--but not utterly.

61. his strength--the ark, as symbolical of it (Psa 96:6).

62. gave--or, "shut up."

his people--(Psa 78:48; 1Sa 4:10-17).

63. fire--either figure of the slaughter (1Sa 4:10), or a literal burning by the heathen.

given to marriage--literally, "praised"--that is, as brides.

64. (Compare 1Sa 4:17); and there were, doubtless, others.

made no lamentation--either because stupefied by grief, or hindered by the enemy.

65. (Compare Psa 22:16; Is 42:13).

66. And he smote ... part--or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.

67-68. tabernacle of Joseph--or, "home," or, "tribe," to which--

tribe of Ephraim--is parallel (compare Re 7:8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Ge 49:10).

69. Exalted as--

high palaces--or, "mountains," and abiding as--the earth.

70-72. God's sovereignty was illustrated in this choice. The contrast is striking--humility and exaltation--and the correspondence is beautiful.

‏ Psalms 105

PSALM 105

Psa 105:1-45. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings.

1. call ... name--(Psa 79:6; Ro 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Ge 12:8; 13:4).

among the people--or, "peoples" (Psa 18:49).

deeds--or, "wonders" (Psa 103:7).

3-4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare Psa 32:11; 40:16).

Glory ... name--boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

5-6. judgments ... mouth--His judicial decisions for the good and against the wicked.

7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.

8-11. The covenant was often ratified.

word--answering to "covenant" [Psa 105:9] in the parallel clause, namely, the word of promise, which, according to Psa 105:10, He set forth for an inviolable law.

commanded--or, "ordained" (Psa 68:28).

to a thousand generations--perpetually. A verbal allusion to De 7:9 (compare Ex 20:6).

12-15. few ... in number--alluding to Jacob's words (Ge 34:30), "I being few in number."

yea, very few--literally, "as a few," that is, like fewness itself (compare Is 1:9).

strangers--sojourners in the land of their future inheritance, as in a strange country (He 11:9).

16. God ordered the famine. God

called for a famine--as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mt 8:8, 9).

upon the land--namely, Canaan (Ge 41:54).

staff of bread--what supports life (Le 26:26; Psa 104:15; Is 3:1).

17-21. Joseph was sent of God (Ge 45:5).

22. To bind--Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Psa 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Psa 149:8).

teach ... senators wisdom--the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.

23-25. Israel ... and Jacob--that is, Jacob himself is meant, as Psa 105:24 speaks of "his people." Still, he came with his whole house (Ge 46:6, 7).

sojourned--(Ge 47:4).

land of Ham--or, Egypt (Psa 78:51).

26. Moses ... chosen--both what they were by divine choice (Psa 78:70).

27. signs--literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Psa 145:5, Margin). Compare the same Hebraism (Psa 65:3, Margin).

28-36. The ninth plague is made prominent as peculiarly wonderful.

they rebelled not--Moses and Aaron promptly obeyed God (He 11:27); (compare Ex 7:1-11:10 and Psa 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jr 13:16), the literal plague of darkness (Ex 10:22, 23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.

his word--His command to let Israel go [Hengstenberg]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.

37. with silver and gold--presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).

one feeble person--or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Is 5:27).

38. (Compare Ex 12:33; De 11:25).

39. covering--in sense of protection (compare Ex 13:21; Nu 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Is 4:5, 6; compare Nu 9:16).

42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Psa 105:8, 11). Ex 2:24 is the fundamental passage [Hengstenberg]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.

remembered ... and Abraham--or, "remembered His holy word (that is, covenant confirmed) with Abraham."