Psalm 105:37
He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
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(37) Feeble person.—Literally, stumbling. (Comp. Isaiah 5:27 : “None shall be weary or stumble among them,” i.e., none unfit for the march and military duty.)

Psalm 105:37-39. He brought them forth also with silver and gold — Laden with the spoils of their enemies, which God, who is the absolute lord of all property, empowered them to ask and receive of them, and thereby, as a righteous judge, awarded them “the wages due to their great labours, the Egyptians being now willing and ready to furnish them with any thing required in order to dismiss them,” Exodus 12:33. There was not one feeble person among them — Diseased or unable for his journey, although it was to be performed on foot; which, in so vast a body, and in a time of such mortality as it had been in Egypt, and among a people which had been so long and so dreadfully oppressed as the Israelites had been, was wonderful. 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. He spread a cloud for a covering — To protect them from the heat of the sun, which, in that hot and open country, would otherwise have been intolerable to them, especially in so long a journey: see on Psalm 88:14.105:24-45 As the believer commonly thrives best in his soul when under the cross; so the church also flourishes most in true holiness, and increases in number, while under persecution. Yet instruments shall be raised up for their deliverance, and plagues may be expected by persecutors. And see the special care God took of his people in the wilderness. All the benefits bestowed on Israel as a nation, were shadows of spiritual blessings with which we are blessed in Christ Jesus. Having redeemed us with his blood, restored our souls to holiness, and set us at liberty from Satan's bondage, he guides and guards us all the way. He satisfies our souls with the bread of heaven, and the water of life from the Rock of salvation, and will bring us safely to heaven. He redeems his servants from all iniquity, and purifies them unto himself, to be a peculiar people, zealous of good works.He brought them forth also with silver and gold - Which they had begged of the Egyptians. In Exodus 12:35, it is said, in our translation, that they had "borrowed" this gold and silver, together with raiment, of the Egyptians. This is an unhappy translation, as our word "borrow" means to ask anything of another for the purpose of using it for a time, with an implied understanding that it shall be returned, if an article to be used - or that as much money shall be repaid, if it is money that is borrowed - and according to this there would have been dishonesty and fraud on the part of the Israelites in "borrowing" these things of the Egyptians, when not intending (as they evidently did not) to return them. The Hebrew word, however, in Exodus 12:35 - שׁאל shâ'al - means merely to ask, "to demand, to require, to request, to perition, to beg." The idea of an obligation to "return" the things, as in our word "borrow," is not attached to the Hebrew word.

And there was not one feeble person ... - literally, Not one who was lame; or, who halted, or staggered. This, of course, is not necessarily to be understood literally. It is a general description of the capability of the people for traveling, or for war.

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; Isa 5:27).

Feeble person; diseased or unable for his journey; which in so vast a body, and in a time of such mortality as it had been in Egypt, and in a people which had been so long and so dreadfully oppressed as the Israelites were, was wonderful; but they all journeyed on foot, Exodus 12:37. He brought them forth also with silver and gold,.... That is, God brought forth the Israelites out of Egypt by means of the above plagues, laden with great riches, with jewels of gold and of silver, which they borrowed of the Egyptians at the command of the Lord; and so to be justified in what they did; and besides it was but just and equitable that they should be paid for their service and hard labour in Egypt for a long course of time; and this was the method in Providence they were directed to take to do themselves justice; and hereby was accomplished an ancient prophecy concerning them, that they should come out with much substance, Genesis 15:14, Besides, in the passages quoted, the words should be rendered of the Israelites that they "asked", and of the Egyptians that they "gave"; the Jews, some of them, say (c) that these were given not with the will of the Egyptians, and others say not with the will of the Israelites, but neither of them true. And so in like manner will the people of God, when rescued from the tyranny of the antichristian states, enjoy great riches and honour; see Revelation 17:16.

And there was not one feeble person among their tribes; though there were six hundred thousand footmen, Numbers 11:21, and though they had been used to hard and rigorous service in order to weaken their strength; and though they came from among a people plagued with diseases and deaths. This confronts a lying story told by some Heathen writers (d), that the Israelites were driven out of Egypt because they had the itch, leprosy, and other diseases upon them. Aben Ezra and Kimchi interpret it, there was not a poor or necessitous man among them, for they abounded with gold and silver; compare with this the case of God's people in the latter day, Zechariah 12:8.

(c) T. Bab. Beracot, fol. 9. 2.((d) Justin. e Trogo, l. 36. c. 2. Tacitus, l. 5. 3. Lysimachus apud Joseph. contr. Apion. l. 1. s. 34.

He brought them forth also with silver and gold: and there was {s} not one feeble person among their tribes.

(s) When their enemies felt God's plagues his children by his providence were exempted.

37. So he brought them forth with silver and gold:

And there was none that stumbled among his tribes.

Israel marched out like a victorious army, with spoils which were virtually the reward of their long compulsory service (Exodus 12:35-36); like a host of warriors in which none are faint or weary (Isaiah 5:27).

his tribes] Jehovah’s tribes (Psalm 122:4) rather than Israel’s (Numbers 24:2).

37–45. The Exodus, the miracles of the wilderness, and the settlement in Canaan.Verse 37. - He brought them forth also with silver and gold (Exodus 12:35, 36; comp. 3:21, 22). And there was not one feeble person among their tribes; literally, there was not one that stumbled among their tribes, or among his tribes. Probably there were many feeble persons, who were carried on beasts of burden, or in carts, or by their friends. But all those who walked had strength given to them, and did not stumble by the way (comp. Isaiah 5:27). Narration of the exodus out of Egypt after the plagues that went forth over that land. Psalm 105:25 tells how the Egyptians became their "oppressors." It was indirectly God's work, inasmuch as He gave increasing might to His people, which excited their jealousy. The craft reached its highest pitch in the weakening of the Israelites that was aimed at by killing all the male children that were born. דּברי signifies facts, instances, as in Psalm 65:4; Psalm 145:5. Here, too, as in Psalm 78, the miraculous judgments of the ten plagues to not stand in exactly historical order. The poet begins with the ninth, which was the most distinct self-representation of divine wrath, viz., the darkness (Exodus 10:21-29): shā'lach chō'shech. The former word (שׁלח) has an orthophonic Gaja by the final syllable, which warns the reader audibly to utter the guttural of the toneless final syllable, which might here be easily slurred over. The Hiph. החשׁיך has its causative signification here, as also in Jeremiah 13:16; the contracted mode of writing with i instead of ı̂ may be occasioned by the Waw convers. Psalm 105:28 cannot be referred to the Egyptians; for the expression would be a mistaken one for the final compliance, which was wrung from them, and the interrogative way of taking it: nonne rebellarunt, is forced: the cancelling of the לא, however (lxx and Syriac), makes the thought halting. Hitzig proposes ולא שׁמרו: they observed not His words; but this, too, sounds flat and awkward when said of the Egyptians. The subject will therefore be the same as the subject of שׂמוּ; and of Moses and Aaron, in contrast to the behaviour at Mê-Merı̂bah (Numbers 20:24; Numbers 27:14; cf. 1 Kings 13:21, 1 Kings 13:26), it is said that this time they rebelled not against the words (Ker, without any ground: the word) of God, but executed the terrible commands accurately and willingly. From the ninth plague the poet in Psalm 105:29 passes over to the first (Exodus 7:14-25), viz., the red blood is appended to the black darkness. The second plague follows, viz., the frogs (Exodus 8:1-15); Psalm 105:20 looks as though it were stunted, but neither has the lxx read any ויבאו (ויעלו), Exodus 7:28. In Psalm 105:31 he next briefly touches upon the fourth plague, viz., the gad-fly, ערב, lxx κυνόμυια (Exodus 8:20-32, vid., on Psalm 78:45), and the third (Exodus 8:16-19), viz., the gnats, which are passed over in Psalm 78. From the third plague the poet in Psalm 105:32, Psalm 105:33 takes a leap over to the seventh, viz., the hail (Exodus 9:13-35). In Psalm 105:32 he has Exodus 9:24 before his mind, according to which masses of fire descended with the hail; and in Psalm 105:33 (as in Psalm 78:47) he fills in the details of Exodus 9:25. The seventh plague is followed by the eighth in Psalm 105:34, Psalm 105:35, viz., the locust (Exodus 10:1-20), to which ילק (the grasshopper) is the parallel word here, just as חסיל (the cricket) is in Psalm 78:46. The expression of innumerableness is the same as in Psalm 104:25. The fifth plague, viz., the pestilence, murrain (Exodus 9:1-7), and the sixth, viz., שׁחין, boils (Exodus 9:8-12), are left unmentioned; and the tenth plague closes, viz., the smiting of the first-born (Exodus 11:1.), which Psalm 105:36 expresses in the Asaphic language of Psalm 78:51. Without any mention of the institution of the Passover, the tenth plague is followed by the departure with the vessels of silver and gold asked for from the Egyptians (Exodus 12:35; Exodus 11:2; Exodus 3:22). The Egyptians were glad to get rid of the people whose detention threatened them with total destruction (Exodus 12:33). The poet here draws from Isaiah 5:27; Isaiah 14:31; Isaiah 63:13, and Exodus 15:16. The suffix of שׁבטיו refers to the chief subject of the assertion, viz., to God, according to Psalm 122:4, although manifestly enough the reference to Israel is also possible (Numbers 24:2).
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