Psalm 105:13
When they went from one nation to another, from one kingdom to another people;
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105:8-23 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 appointed time Christ was exalted as Mediator; all the treasures of grace and salvation are at his disposal, perishing sinners come to him, and are relieved by him.When they went from one nation to another ... - Wandered about, as if they had no home and no fixed habitation. See Genesis 12:6, Genesis 12:9-10; Genesis 13:1; Genesis 20:1; Genesis 26:1, Genesis 26:17, Genesis 26:22-23. 13. from one nation to another—and so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected them. Both in Canaan, where there were seven nations, Deu 7:1, and in Egypt, &c. When they went from one nation to another,.... From Chaldea to Mesopotamia; from thence to Canaan, and then into Egypt; and after that to Canaan again: which was the tour that Abraham took; and when in Canaan, and travelling from place to place there, might be said to go from nation to nation, since there were seven nations in that country.

From one kingdom to another people; from the kingdom of Palestine or Canaan to Egypt, which was a strange people; and of another language, as appears by the use of an interpreter between them, Genesis 42:23. So Isaac, Jacob, and his posterity, journeyed from one of these kingdoms to the other. Thus the children of God are pilgrims and strangers in this world; they are unsettled in it; they are travelling through it, and a troublesome journey they have of it; they are bound to another country, to which they belong; and their hearts are there beforehand; and they look upon this world as a strange place, and at best but as an inn; where they tarry but for a time, till they get to their own country, the better and heavenly one.

When they went from one nation to another, from one kingdom to another people;
13. When they went &c.] And (when) they went &c. The A.V. treats this verse as (virtually) the protasis to Psalm 105:14 : the R.V. places a semicolon at the end of Psalm 105:12, and a full stop at the end of Psalm 105:13, and treats Psalm 105:13 as the continuation of Psalm 105:12. Either construction is grammatically possible, but that of the A.V. is preferable. Psalm 105:12 emphasises the conditions under which the promise was given, and concludes the first division of the Psalms Vv13-15 describe the migrations of the patriarchs among the different nations of Canaan, the Egyptians, and the Philistines, as recorded in the Book of Genesis. In all their wanderings Jehovah guarded them from harm, reproving even kings such as Pharaoh (Genesis 12:10 ff.) and Abimelech (Genesis 20, 26) on their account.

13–24. Jehovah’s providential guidance of the patriarchs in their migrations.Verse 13. - When they went from one nation to another. Abraham "went from" Ur of the Chaldees to Haran of the Syrians, from Haran to Canaan, from Canaan to Philistia, and once as far as Egypt. Isaac and Jacob were also wanderers, though not to the same extent. From one kingdom to another people. Chaldea, Philistia, and Egypt were "kingdoms;" the Syrians and Canaanites, "peoples." The poet now begins himself to do that to which he encourages Israel. Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people experience His inviolable faithfulness to His covenant. יהוה in Psalm 105:7 is in apposition to הוּא, for the God who bears this name is as a matter of course the object of the song of praise. זכר is the perfect of practically pledges certainty (cf. Psalm 111:5, where we find instead the future of confident prospect). The chronicler has זכרוּ instead (lxx again something different: μνημονεύωμεν); but the object is not the demanding but the promissory side of the covenant, so that consequently it is not Israel's remembering but God's that is spoken of. He remembers His covenant in all time to come, so that exile and want of independence as a state are only temporary, exceptional conditions. צוּה has its radical signification here, to establish, institute, Psalm 111:9. לאלף דּור (in which expression דור is a specifying accusative) is taken from Deuteronomy 7:9. And since דּבר is the covenant word of promise, it can be continued אשׁר כּרת; and Haggai 2:5 (vid., Khler thereon) shows that אשׁר is not joined to בריתו over Psalm 105:8. וּשׁבוּעתו, however, is a second object to זכר (since דּבר with what belongs to it as an apposition is out of the question). It is the oath on Moriah (Genesis 22:16) that is meant, which applied to Abraham and his seed. לישׂחק (chronicler ליצחק), as in Amos 7:9; Jeremiah 33:26. To זכר is appended ויּעמרדה; the suffix, intended as neuter, points to what follows, viz., this, that Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-Israel, who as being the father of the twelve is the twelve-tribe nation itself that is coming into existence; hence the plural can alternate with the singular in Psalm 105:11. את־ארץ כּנען (chronicler, without the את) is an accusative of the object, and חבל נחלתכם accusative of the predicate: the land of Canaan as the province of your own hereditary possession measured out with a measuring line (Psalm 78:55).
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