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
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,
1 Chronicles 16:7-36,
&c. David by it designed to instruct his people in the obligations
they lay under to adhere faithfully to their holy religion. Here is the
and the history itself in several articles.
I. God's covenant with the patriarchs,
II. His care of them while they were strangers,
III. His raising up Joseph to be the shepherd and stone of Israel,
IV. The increase of Israel in Egypt and their deliverance out of Egypt,
V. The care he took of them in the wilderness and their settlement in
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.
1 O give thanks unto the LORD; call upon his name: make known
his deeds among the people.
2 Sing unto him, sing psalms unto him: talk ye of all his
3 Glory ye in his holy name: let the heart of them rejoice that
seek the LORD.
4 Seek the LORD, and his strength: seek his face evermore.
5 Remember his marvellous works that he hath done; his wonders,
and the judgments of his mouth;
6 O ye seed of Abraham his servant, ye children of Jacob his
7 He is the LORD our God: his judgments are in all the
Our devotion is here warmly excited; and we are stirred up, that we may
stir up ourselves to praise God. Observe,
I. The duties to which we are here called, and they are many, but the
tendency of them all is to give unto God the glory due unto his name.
1. We must give thanks to him, as one who has always been our
bountiful benefactor and requires only that we give him thanks for his
favours--poor returns for rich receivings.
2. Call upon his name, as one whom you depend upon for further
favours. Praying for further mercies is accepted as an acknowledgment
of former mercies. Because he has inclined his ear unto me,
therefore will I call upon him.
3. Make known his deeds
that others may join with you in praising him. Talk of all his
as we talk of things that we are full of, and much affected with, and
desire to fill others with. God's wondrous works ought to be the
subject of our familiar discourses with our families and friends, and
we should talk of them as we sit in the house and as we go by the
not merely for entertainment, but for the exciting of devotion and the
encouraging of our own and others' faith and hope in God. Even sacred
things may be the matter of common talk, provided it be with due
4. Sing psalms to God's honour, as those that rejoice in him,
and desire to testify that joy for the encouragement of others and to
transmit it to posterity, as memorable things anciently were handed
down by songs, when writing was scarce.
5. Glory in his holy name; let those that are disposed to glory
not boast of their own accomplishments and achievements, but of their
acquaintance with God and their relation to him,
Praise you his holy name, so some; but it comes all to one, for
in glorying in him we give glory to him.
6. Seek him; place your happiness in him, and then pursue that
happiness in all the ways that he has appointed. Seek the Lord and
his strength, that is, the ark of his strength; seek him in
the sanctuary, in the way wherein he has appointed us to seek him.
Seek his strength, that is, his grace, the strength of his
Spirit to work in you that which is good, which we cannot do but by
strength derived from him, for which he will be enquired of. Seek
the Lord and be strengthened; so divers ancient versions read it.
Those that would be strengthened in the inward man must fetch in
strength from God by faith and prayer. Seek his strength, and
then seek his face; for by his strength, we hope to prevail with
him for his favour, as Jacob did,
"Seek his face evermore; seek to have his favour to eternity,
and therefore continue seeking it to the end of the time of your
probation. Seek it while you live in this world, and you shall have it
while you live in the other world, and even there shall be for ever
seeking it in an infinite progression, and yet be for ever satisfied in
7. Let the hearts of those rejoice that do seek him
for they have chosen well, are well fixed, and well employed, and they
may be sure that their labour will not be in vain, for he will not only
be found, but he will be found the rewarder of those that diligently
seek him. If those have reason to rejoice that seek the
Lord, much more those that have found him.
II. Some arguments to quicken us to these duties.
1. "Consider both what he has said and what he has done to engage us
for ever to him. You will see yourselves under all possible obligations
to give thanks to him, and call upon his name, if you remember the
wonders which should make deep and durable impressions upon you,--the
wonders of his providence which he has wrought for you and those
who are gone before you, the marvellous works that he has done,
which will be had in everlasting remembrance with the thoughtful and
with the grateful,--the wonders of his law, which he has written to
you, and entrusted you with, the judgments of his mouth, as well
as the judgments of his hand,"
2. "Consider the relation you stand in to him
You are the seed of Abraham his servant; you are born in his
house, and being thereby entitled to the privilege of his servants,
protection and provision, you are also bound to do the duty of
servants, to attend your Master, consult his honour, obey his commands,
and do what you can to advance his interests. You are the children
of Jacob his chosen, and are chosen and beloved for
the fathers' sake, and therefore ought to tread in the steps of those
whose honours you inherit. You are the children of godly parents; do no
degenerate. You are God's church upon earth, and, if you do not praise
him, who should?"
3. Consider your interest in him: He is the Lord our God,
We depend upon him, are devoted to him, and from him our expectation
is. Should not a people seek unto their God
and praise their God?
He is Jehovah our God. He that is our God is self-existent and
self-sufficient, has an irresistible power and incontestable
sovereignty: His judgments are in all the earth; he governs the
whole world in wisdom, and gives law to all nations, even to those that
know him not. The earth is full of the proofs of his power.
|The Divine Promise to the Patriarchs; Providences Concerning the Patriarchs.
8 He hath remembered his covenant for ever, the word which he
commanded to a thousand generations.
9 Which covenant he made with Abraham, and his oath unto
10 And confirmed the same unto Jacob for a law, and to Israel
for an everlasting covenant:
11 Saying, Unto thee will I give the land of Canaan, the lot of
12 When they were but a few men in number; yea, very few, and
strangers in it.
13 When they went from one nation to another, from one
kingdom to another people;
14 He suffered no man to do them wrong: yea, he reproved kings
for their sakes;
15 Saying, Touch not mine anointed, and do my prophets no
16 Moreover he called for a famine upon the land: he brake the
whole staff of bread.
17 He sent a man before them, even Joseph, who was sold for
18 Whose feet they hurt with fetters: he was laid in iron:
19 Until the time that his word came: the word of the LORD
20 The king sent and loosed him; even the ruler of the
people, and let him go free.
21 He made him lord of his house, and ruler of all his
22 To bind his princes at his pleasure; and teach his senators
23 Israel also came into Egypt; and Jacob sojourned in the land
24 And he increased his people greatly; and made them stronger
than their enemies.
We are here taught, in praising God, to look a great way back, and to
give him the glory of what he did for his church in former ages,
especially when it was in the founding and forming, which those in its
latter ages enjoy the benefit of and therefore should give thanks for.
Doubtless we may fetch as proper matter for praise from the histories
of the gospels, and the acts of the apostles, which relate the birth of
the Christian church, as the psalmist here does from the histories of
Genesis and Exodus, which relate the birth of the Jewish church; and
our histories greatly outshine theirs. Two things are here made the
subject of praise:--
I. God's promise to the patriarchs, that great promise that he would
give to their seed the land of Canaan for an inheritance, which was a
type of the promise of eternal life made in Christ to all believers. In
all the marvellous works which God did for Israel he remembered his
and he will remember it for ever; it is the word which he
commanded to a thousand generations. See here the power of the
promise; it is the word which he commanded and which will take effect.
See the perpetuity of the promise; it is commanded to a thousand
generations, and the entail of it shall not be cut off. In the
parallel place it is expressed as our duty
(1 Chronicles 16:15),
Be you mindful always of his covenant. God will not forget it
and therefore we must not. The promise is here called a
covenant, because there was something required on man's part as
the condition of the promise. Observe,
1. The persons with whom this covenant was made--with Abraham, Isaac,
and Jacob, grandfather, father, and son, all eminent believers,
2. The ratifications of the covenant; it was made sure by all that is
sacred. Is that sure which is sworn to? It is his oath to Isaac and to
Abraham. See to whom God swore by himself,
Is that sure which has passed into a law? He confirmed the
same for a law, a law never to be repealed. Is that sure which is
reduced to a mutual contract and stipulation? This is confirmed for
an everlasting covenant, inviolable.
3. The covenant itself: Unto thee will I give the land of
The patriarchs had a right to it, not by providence, but by promise;
and their seed should be put in possession of it, not by the common
ways of settling nations, but by miracles; God will give it to them
himself, as it were with his own hand; it shall be given to them as
their lot which God assigns them and measures out to them, as the
lot of their inheritance, a sure title, by virtue of their birth;
it shall come to them by descent, not by purchase, by the favour of
God, and not any merit of their own. Heaven is the inheritance we have
And this is the promise which God has promised us (as Canaan was
the promise he promised them), even eternal life,
1 John 2:25,Tit+1:2.
II. His providences concerning the patriarchs while they were waiting
for the accomplishment of this promise, which represent to us the care
God takes of his people in this world, while they are yet on this side
the heavenly Canaan; for these things happened unto them for
examples and encouragements to all the heirs of promise, that life
by faith as they did.
1. They were wonderfully protected and sheltered, and (as the Jewish
masters express it) gathered under the wings of the divine
Majesty. This is accounted for,
Here we may observe,
(1.) How they were exposed to injuries from men. To the three renowned
patriarchs, Abraham, and Isaac, and Jacob, God's promises were very
rich; again and again he told them he would be their God; but his
performances in this world were so little proportionable that, if he
had not prepared for them a city in the other world, he would
have been ashamed to be called their God (see
because he was always generous; and yet even in this world he was not
wanting to them, but that he might appear, to do uncommon things for
them, he exercised them with uncommon trials.
[1.] They were few, very few. Abraham was called alone
he had but two sons, and one of them he cast out; Isaac had but two,
and one of them was forced for many years to flee from his country;
Jacob had more, but some of them, instead of being a defence to him,
exposed him, when (as he himself pleads,
he was but few in number, and therefore might easily be destroyed by
the natives, he and his house. God's chosen are but a little flock,
few, very few, and yet upheld.
[2.] They were strangers, and therefore were the most likely to be
abused and to meet with strange usage, and the less able to help
themselves. Their religion made them to be looked upon as strangers
(1 Peter 4:4)
and to be hooted at as speckled birds,
Though the whole land was theirs by promise, yet they were so far from
producing and pleading their grant that they confessed themselves
strangers in it,
[3.] They were unsettled
They went from one nation to another, from one part of that land
to another (for it was then in the holding and occupation of divers
nay, from one kingdom to another people, from Canaan to Egypt,
from Egypt to the land of the Philistines, which could not but weaken
and expose them; yet they were forced to it by famine. Note, Though
frequent removals are neither desirable nor commendable, yet sometimes
there is a just and necessary occasion for them, and they may be the
lot of some of the best men.
(2.) How they were guarded by the special providence of God, the wisdom
and power of which were the more magnified by their being so many ways
They were not able to help themselves and yet,
[1.] No men were suffered to wrong them, but even those that hated
them, and would gladly have done them a mischief, had their hands tied,
and could not do what they would. This may refer to
where we find that the terror of God (an unaccountable
restraint) was upon the cities that were round about them, so
that, though provoked, they did not pursue after the sons of
[2.] Even crowned heads, that did offer to wrong them, were not only
checked and chidden for it, but controlled and baffled: He reproved
kings for their sakes in dreams and visions, saying, "Touch not
my anointed; it is at your peril if you do, nay, it shall not be in
your power to do it; do my prophets no harm." Pharaoh king of
Egypt was plagued
and Abimelech king of Gerar was sharply rebuked
for doing wrong to Abraham. Note, First, Even kings themselves
are liable to God's rebukes if they do wrong. Secondly, God's
prophets are his anointed, for they have the unction of the
Spirit, that oil of gladness,
1 John 2:27.
Thirdly, Those that offer to touch God's prophets, with design
to harm them, may expect to hear of it one way or other. God is jealous
for his prophets; whoso touches them touches the apple of his eye.
Fourthly, Even those that touch the prophets, nay that
kill the prophets (as many did), cannot do them any harm,
any real harm. Lastly, God's anointed prophets are dearer to him
than anointed kings themselves. Jeroboam's hand was withered when it
was stretched out against a prophet.
2. They were wonderfully provided for and supplied. And here also,
(1.) They were reduced to great extremity. Even in Canaan, the land of
promise, he called for a famine,
Note, All judgments are at God's call, and no place is exempt from
their visitation and jurisdiction when God sends them forth with
commission. To try the faith of the patriarchs, God broke the whole
staff of bread, even in that good land, that they might plainly see
God designed them a better country than that was.
(2.) God graciously took care for their relief. It was in obedience to
his precept, and in dependence upon his promise, that they were now
sojourners in Canaan, and therefore he could not in honour suffer any
evil to befal them or any good thing to be wanting to them. As he
restrained one Pharaoh from doing them wrong, so he raised up another
to do them a kindness, by preferring and entrusting Joseph, of whose
story we have here an abstract. He was to be the shepherd and stone of
Israel and to save that holy seed alive,
In order to this,
[1.] He was humbled, greatly humbled
God sent a man before them, even Joseph. Many years before the
famine began, he was sent before them, to nourish them in the famine;
so vast are the foresights and forecasts of Providence, and so long its
reaches. But in what character did he go to Egypt who was to
provide for the reception of the church there? He went not in quality
of an ambassador, no, nor so much as a factor or commissary; but he
was sold thither for a servant, a slave for term of life,
without any prospect of being ever set at liberty. This was low enough,
and, one would think, set him far enough from any probability of being
great. And yet he was brought lower; he was made a prisoner
His feet they hurt with fetters. Being unjustly charged with a
crime no less heinous than a rape upon his mistress, the iron
entered into his soul, that is, was very painful to him; and the
false accusation which was the cause of his imprisonment did in a
special manner grieve him, and went to his heart; yet all this was the
way to his preferment.
[2.] He was exalted, highly exalted. He continued a prisoner, neither
tried nor bailed, until the time appointed of God for his
when his word came, that is, his interpretations of the dreams
came to pass, and the report thereof came to Pharaoh's ears by the
chief butler. And then the word of the Lord cleared him; that
is, the power God gave him to foretel things to come rolled away the
reproach his mistress had loaded him with; for it could not be thought
that God would give such a power to so bad a man as he was represented
to be. God's word tried him, tried his faith and patience, and
then it came in power to give command for his release. There is a time
set when God's word will come for the comfort of all that trust in it,
At the end it shall speak, and not lie. God gave the word, and
then the king sent and loosed him; for the king's heart is in
the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven,
First, Discharged him from his imprisonment
He let him go free. God has often, by wonderful turns of
providence, pleaded the cause of oppressed innocency. Secondly,
He advanced him to the highest posts of honour,
He made him lord high chamberlain of his household (he made him lord
of his house); nay, he put him into the office of lord-treasurer,
the ruler of all his substance. He made him prime-minister of
state, lord-president of his council, to command his princes at his
pleasure and teach them wisdom, and general of his forces.
According to thy word shall all my people be ruled,
He made him lord chief justice, to judge even his senators and punish
those that were disobedient. In all this Joseph was designed to be,
1. A father to the church that then was, to save the house of Israel
from perishing by the famine. He was made great, that he might do
good, especially in the household of faith.
2. A figure of Christ that was to come, who, because he humbled himself
and took upon him the form of a servant, was highly exalted, and has
all judgment committed to him. Joseph being thus sent before, and put
into a capacity of maintaining all his father's house, Israel also
came into Egypt
where he and all his were very honourably and comfortably provided for
many years. Thus the New-Testament church has a place provided for her
even in the wilderness, where she is nourished for a time, times,
and half a time,
Verily she shall be fed.
3. They were wonderfully multiplied, according to the promise made to
Abraham that his seed should be as the sand of the sea for multitude,
In Egypt he increased his people greatly; they multiplied like
fishes, so that in a little time they became stronger than their
enemies and formidable to them. Pharaoh took notice of it.
The children of Israel are more and mightier than we. When God
pleases a little one shall become a thousand; and God's
promises, though they work slowly, work surely.
|Israel's Deliverance Out of Egypt.
25 He turned their heart to hate his people, to deal subtilly
with his servants.
26 He sent Moses his servant; and Aaron whom he had chosen.
27 They showed his signs among them, and wonders in the land of
28 He sent darkness, and made it dark; and they rebelled not
against his word.
29 He turned their waters into blood, and slew their fish.
30 Their land brought forth frogs in abundance, in the chambers
of their kings.
31 He spake, and there came divers sorts of flies, and lice
in all their coasts.
32 He gave them hail for rain, and flaming fire in their
33 He smote their vines also and their fig trees; and brake the
trees of their coasts.
34 He spake, and the locusts came, and caterpillars, and that
35 And did eat up all the herbs in their land, and devoured the
fruit of their ground.
36 He smote also all the firstborn in their land, the chief of
all their strength.
37 He brought them forth also with silver and gold: and there
was not one feeble person among their tribes.
38 Egypt was glad when they departed: for the fear of them fell
39 He spread a cloud for a covering; and fire to give light in
40 The people asked, and he brought quails, and satisfied
them with the bread of heaven.
41 He opened the rock, and the waters gushed out; they ran in
the dry places like a river.
42 For he remembered his holy promise, and Abraham his
43 And he brought forth his people with joy, and his chosen
44 And gave them the lands of the heathen: and they inherited
the labour of the people;
45 That they might observe his statutes, and keep his laws.
Praise ye the LORD.
After the history of the patriarchs follows here the history of the
people of Israel, when they grew into a nation.
I. Their affliction in Egypt
He turned the heart of the Egyptians, who had protected
them, to hate them and deal subtilely with them. God's
goodness to his people exasperated the Egyptians against them; and,
though their old antipathy to the Hebrews (which we read of
was laid asleep for a while, yet now it revived with more violence than
ever: formerly they hated them because they despised them, now because
they feared them. They dealt subtilely with them, set all their
politics on work to find out ways and means to weaken them, and waste
them, and prevent their growth; they made their burdens heavy and their
lives bitter, and slew their male children as soon as they were born.
Malice is crafty to destroy: Satan has the serpent's subtlety, with his
venom. It was God that turned the hearts of the Egyptians against them;
for every creature is that to us that he makes it to be, a friend or an
enemy. Though God is not the author of the sins of men, yet he serves
his own purposes by them.
II. Their deliverance out of Egypt, that work of wonder, which, that it
might never be forgotten, is put into the preface to the ten
1. The instruments employed in that deliverance
He sent Moses his servant on this errand and joined Aaron in
commission with him. Moses was designed to be their lawgiver and chief
magistrate, Aaron to be their chief priest; and therefore, that they
might respect them the more and submit to them the more cheerfully, God
made use of them as their deliverers.
2. The means of accomplishing that deliverance; these were the plagues
of Egypt. Moses and Aaron observed their orders, in summoning them just
as God appointed them, and they rebelled not against his word
as Jonah did, who, when he was sent to denounce God's judgments against
Nineveh, went to Tarshish. Moses and Aaron were not moved, either with
a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery,
to relax or retard any of the plagues which God ordered them to inflict
on the Egyptians, but stretched forth their hand to inflict them as God
appointed. Those that are instructed to execute judgment will find
their remissness construed as a rebellion against God's word. The
plagues of Egypt are here called God's signs, and his wonders
they were not only proofs of his power, but tokens of his wrath, and to
be looked upon with admiration and holy awe. They showed the words
of his signs (so it is in the original), for every plague had an
exposition going along with it; they were not, as the common works of
creation and providence, silent signs, but speaking ones, and they
spoke aloud. They are all or most of them here specified, though not in
the order in which they were inflicted.
(1.) The plague of darkness,
This was one of the last, though here mentioned first. God sent
darkness, and, coming with commission, it came with efficacy; his
command made it dark. And then they (that is, the people
of Israel) rebelled not against God's word, namely, a command
which some think was given them to circumcise all among them that had
not been circumcised, in doing which the three days' darkness would be
a protection to them. The old translation follows the LXX., and reads
it, They were not obedient to his word, which may be applied to
Pharaoh and the Egyptians, who, notwithstanding the terror of this
plague, would not let the people go; but there is no ground for
it in the Hebrew.
(2.) The turning of the river Nilus (which they idolized) into
blood, and all their other waters, which slew their fish
and so they were deprived, not only of their drink, but of the
daintiest of their meat,
(3.) The frogs, shoals of which their land brought forth, which poured
in upon them, not only in such numbers, but with such fury, that they
could not keep them out of the chambers of their kings and great
men, whose hearts had been full of vermin, more nauseous and more
noxious-contempt of, and enmity to, both God and his Israel.
(4.) Flies of divers sorts swarmed in their air, and lice in their
Note, God can make use of the meanest, and weakest, and most despicable
animals, for the punishing and humbling of proud oppressors, to whom
the impotency of the instrument cannot but be a great mortification, as
well as an undeniable conviction of the divine omnipotence.
(5.) Hail-stones shattered their trees, even the strongest timber-trees
in their coasts, and killed their vines, and their other
Instead of rain to cherish their trees, he gave them hail to crush
them, and with it thunder and lightning, to such a degree that the
fire ran along upon the ground, as if it had been a stream of
(6.) Locusts and caterpillars destroyed all the herbs
which were made for the service of man and ate the bread out of their
See what variety of judgments God has, wherewith to plague proud
oppressors, that will not let his people go. God did not bring the same
plague twice, but, when there was occasion for another, it was still a
new one; for he has many arrows in his quiver. Locusts and caterpillars
are God's armies; and, how weak soever they are singly, he can raise
such numbers of them as to make them formidable,
(7.) Having mentioned all the plagues but those of the murrain and
boils, he concludes with that which gave the conquering stroke, and
that was the death of the first-born,
In the dead of the night the joys and hopes of their families, the
chief of their strength and flower of their land, were all struck
dead by the destroying angel. They would not release God's first-born,
and therefore God seized theirs by way of reprisal, and thereby forced
them to dismiss his too, when it was too late to retrieve their own;
for when God judges he will overcome, and those will certainly
sit down losers at last that contend with him.
3. The mercies that accompanied this deliverance. In their bondage,
(1.) They had been impoverished, and yet they came out rich and
wealthy. God not only brought them forth, but he brought them forth
with silver and gold,
God empowered them to ask and collect the contributions of their
neighbours (which were indeed but part of payment for the service they
had done them) and inclined the Egyptians to furnish them with what
they asked. Their wealth was his, and therefore he might, their hearts
were in his hand, and therefore he could, give it to the Israelites.
(2.) Their lives had been made bitter to them, and their bodies and
spirits broken by their bondage; and yet, when God brought them forth,
there was not one feeble person, none sick, none so much as
sickly, among their tribes. They went out that very night that
the plague swept away all the first-born of Egypt, and yet they went
out all in good health, and brought not with them any of the diseases
of Egypt. Surely never was the like, that among so many thousands there
was not one sick! So false was the representation which the enemies of
the Jews, in after-ages, gave of this matter, that they were all sick
of a leprosy, or some loathsome disease, and that therefore the
Egyptians thrust them out of their land.
(3.) They had been trampled upon and insulted over; and yet they were
brought out with honour
Egypt was glad when they departed; for God had so wonderfully
owned them, and pleaded their cause, that the fear of Israel fell
upon them, and they owned themselves baffled and overcome. God can
and will make his church a burdensome stone to all that heave
at it and seek to displace it, so that those shall think themselves
happy that get out of its way,
When God judges, he will overcome.
(4.) They had spent their days in sorrow and in sighing, by reason of
their bondage; but now he brought them forth with joy and
When Egypt's cry for grief was loud, their first-born being all slain,
Israel's shouts for joy were as loud, both when they looked back upon
the land of slavery out of which they were rescued and when they looked
forward to the pleasant land to which they were hastening. God now put
a new song into their mouth.
4. The special care God took of them in the wilderness.
(1.) For their shelter. Besides the canopy of heaven, he provided them
another heavenly canopy: He spread a cloud for a covering
which was to them not only a screen and umbrella, but a cloth of state.
A cloud was often God's pavilion
and now it was Israel's; for they also were his hidden ones.
(2.) For their guidance and refreshment in the dark. He appointed a
pillar of fire to give light in the night, that they might never
be at a loss. Note, God graciously provides against all the grievances
of his people, and furnishes them with convenient succours for every
condition, for day and night, till they come to heaven, where it will
be all day to eternity.
(3.) He fed them both with necessaries and dainties. Sometimes he
furnished their tables with wild fowl
The people asked, and he brought quails; and, when they were not
thus feasted, yet they were abundantly satisfied with the bread of
heaven. Those are curious and covetous indeed who will not be so
satisfied. Man did eat angels' food, and that constantly and on
free-cost. And, as every bit they ate had miracle in it, so had every
drop they drank: He opened the rock, and the waters gushed out,
Common providence fetches waters from heaven, and bread out of the
earth; but for Israel the divine power brings bread from the clouds and
water from the rocks: so far is the God of nature from being tied to
the laws and courses of nature. The water did not only gush out once,
but it ran like a river, plentifully and constantly, and
attended their camp in all their removes; hence they are said to have
the rock follow them
(1 Corinthians 10:4),
and, which increased the miracle, this river of God (so it might
be truly called) ran in dry places, and yet was not drunk in and
lost, as one would have expected it to be, by the sands of the desert
of Arabia. To this that promise alludes, I will give rivers in the
desert, to give drink to my chosen,
5. Their entrance, at length, into Canaan
He gave them the lands of the heathen, put them in possession of
that which they had long been put in hopes of; and what the Canaanites
had taken pains for God's Israel had the enjoyment of: They
inherited the labour of the people; and the wealth of the sinner is
laid up for the just. The Egyptians had long inherited their labours,
and now they inherited the labours of the Canaanites. Thus sometimes
one enemy of the church is made to pay another's scores.
6. The reasons why God did all this for them.
(1.) Because he would himself perform the promises of the word,
They were unworthy and unthankful, yet he did those great things in
their favour because he remembered the word of his holiness
(that is, his covenant) with Abraham his servant, and he would
not suffer one iota or tittle of that to fall to the ground. See
(2.) Because he would have them to perform the precepts of the word, to
bind them to which was the greatest kindness he could put upon them. He
put them in possession of Canaan, not that they might live in plenty
and pleasure, in ease and honour, and might make a figure among the
nations, but that they might observe his statutes and keep his
laws,--that, being formed into a people, they might be under God's
immediate government, and revealed religion might be the basis of their
national constitution,--that, having a good land given them, they might
out of the profits of it bring sacrifices to God's altar,--and that,
God having thus done them good, they might the more cheerfully receive
his law, concluding that also designed for their good, and might be
sensible of their obligations in gratitude to live in obedience to him.
We are therefore made, maintained, and redeemed, that we may
live in obedience to the will of God; and the hallelujah with which the
psalm concludes may be taken both as a thankful acknowledgment of God's
favours and as a cheerful concurrence with this great intention of
them. Has God done so much for us, and yet does he expect so little
from us? Praise you the Lord.