Thou hast expelled the heathen with thy hand. This is an illustration of the preceding verse: for the inspired writer had not yet expressly referred to that work of God, the fame of which had been preserved by their fathers. He therefore now adds, that God with his own hand expelled the heathen, in order to plant in their room the children of Abraham: and that he wasted and destroyed them, that he might increase and multiply the seed of Abraham. He compares the ancient inhabitants of the land of Canaan to trees; for, from long continued possession of the country, they had, as it were, taken root in it. The sudden change, therefore, which had happened to them, was as if a man plucked up trees by the roots to plant others in their stead. But as it would not have been enough for God's ancient people to have been planted at first in the country, another metaphor is here added, by which the faithful testify that the blessing of God had caused this chosen people to increase and multiply, even as a tree, extending it roots and its branches far and wide, gains still greater strength in the place where it has been planted. Besides, it is necessary to observe for what purpose it is that the faithful here magnify this manifestation of the grace of God. It often happens that our own hearts suggest to us grounds of despair, when we begin to conclude that God has rejected us, because he does not continue to bestow upon us the same benefits which in his goodness he vouchsafed to our fathers. But it were altogether inconsistent, that the faithful here disposing their hearts for prayer, should allow such an obstacle to prevent them from exercising the confidence which is proper in prayer. I freely admit, that the more we think of the benefits which God has bestowed upon others, the greater is the grief which we experience when he does not relieve us in our adversities. But faith directs us to another conclusion, namely, that we should assuredly believe that we shall also in due time experience some relief, since God continues unchangeably the same. There can be no reason to doubt, that the faithful now call to remembrance the things which God had formerly done for the welfare of his Church, with the view of inspiring their minds with stronger hope, as we have seen them acting in a similar manner in the beginning of the twenty-second psalm. They do not simply state the comparison, which would tend to draw a line of separation between those who have in former times been preserved by the power of God, and those who now labored and groaned under afflictions; but they rather set forth the covenant of God as the bond of holy alliance between them and their fathers, that they might conclude from this, that whatever amount of goodness the Church had at any time experienced in God pertained also to them. At first, indeed, they use the language of complaint, asking why it is that the course of God's fatherly favor towards his people is, as it were, interrupted; but straightway they correct their mistake, and take courage from a new consideration -- the consideration that God, who had adopted them as well as their fathers, is faithful and immutable. It is, however, no great wonder if the faithful, even in prayer, have in their hearts divers and conflicting affections. But the Holy Spirit, who dwells in them, by assuaging the violence of their sorrow, pacifies all their complaints and leads them patiently and cordially to obey. Moreover, when they here say that their fathers have declared to them the deliverances which God had accomplished in behalf of his Church, what the fathers did in this respect corresponds with the precept of the law, by which the fathers were commanded to teach their children. And all the faithful ought to reflect that the same charge is enjoined upon them by God even to this day. He communicates to them the doctrine of salvation, and commits it to their charge for this purpose -- that they may transmit it to their posterity, and, as much as in them lies, endeavor to extend its authority, that his worship may be preserved from age to age.

How thou didst drive out the heathen with thy hand - The word rendered "heathen" means simply nations without necessarily conveying the idea of paganism, as that word is now understood. It means the nations, to wit, of the land of Canaan, or the Canaanites; and as these nations were in fact idolaters, or strangers to the true religion, the word came in time to have that idea attached to it. It is in that sense that we use the term now, though the word nations would accurately express the meaning of the original. The word rendered "drive out" - ירשׁ yârash - means properly to take, seize, or take possession of; and then, in the form here used (Hiphil), it means to cause to possess; to give possession of; and then, to take possession of, to drive out of a possession, to dispossess, to disinherit. The meaning here is, he dispossessed them of their country; he disinherited them. This, the psalmist says, God had done "by his hand;" that is, it was by his own power.
And plantedst them - That is, planted his people - the children of Israel. He put them in the place of those whom he had disinherited or dispossessed. The word is properly applicable to a tree, but it is also used with reference to a nation, and means that he assigned them a fixed and permanent residence. Thus we say in English, "to plant a colony." Compare Amos 9:15; Jeremiah 24:6; Jeremiah 32:41; Psalm 80:8; 2-Samuel 7:10.
How thou didst afflict the people - That is, the people of the land of Canaan; the nations that dwelt there. The word means to bring evil or calamity upon anyone.
And cast them out - The word used here may be taken in the sense of sending out or expelling, as in Genesis 3:23; 1-Kings 9:7 - and then it would be applicable to the Canaanites, as meaning that God had expelled or driven them out - as it is understood by our translators; or it may be used to denote the sending out of shoots or branches by a tree or vine, as in Psalm 80:11; Jeremiah 17:8; Ezekiel 17:6-7 - and then it would refer here to the Israelites, and would mean that God caused them to increase; multiplied them; spread them over the land, as a vine spreads, Psalm 80:8-11. The parallelism here clearly demands the latter interpretation. So it is understood by Luther, DeWette, Tholuck, and Prof. Alexander.

Thou didst drove out the heathen - The Canaanites were as a bad tree planted in a good soil, and bringing forth bad fruit with great luxuriance. God plucked up this bad tree from the roots, and in its place planted the Hebrews as a good tree, a good vine, and caused them to take root, and fill the land.

[How] thou didst drive out the (b) heathen with thy hand, and plantedst (c) them; [how] thou didst afflict the (d)
people, and (e) cast them out.
(b) That is, the Canaanites.
(c) That is, our fathers.
(d) Of Canaan.
(e) That is, our fathers.

How thou didst drive out the Heathen with thy hand,.... Of power; that is, the Canaanites, as the Targum; the seven nations which inhabited the land of Canaan before the children of Israel came into it, Deuteronomy 7:1;
and plantedst them: not the Canaanites elsewhere; but, as the same Targum explains it the house of Israel in their land; which, like a vine, was removed from one place, and planted in another; and the settlement of the children of Israel in the land of Canaan is frequently expressed by this metaphor, Exodus 15:17, Jeremiah 2:21;
how thou didst afflict the people; the Egyptians, according to Arama; rather the Canaanitish nations by wars and desolating judgments;
and cast them out; that is, the same nations out of their land; though some render this clause, "and didst send them out"; the captive Israelites, as Arama; or "didst propagate them" (q); meaning the people of Israel; who being like a vine planted in the and, sent out its boughs and branches, and became very flourishing and fruitful; see Psalm 80:9; and so the Syriac version renders it, "and thou confirmedst them"; but the former sense seems best, agreeably to which is the Targum, "thou hast broken the nations, and hast consumed them"; and that all this was the Lord's work appears by what follows.
(q) "has autem germinare fecisti", Tigurine version; "propagasti ipsos", Piscator; so Ainsworth; but rejected by Gussetius, Ebr. Comment. p. 859.

plantedst them--that is, "our fathers," who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means--literally, "send" them out, or, "extend them." Heathen and people denote the nations who were driven out to make room for the Israelites.