Psalm 105
God’s preservation of nature
Psalm 105: One of two historical psalms (see chapter 78), this psalm traces the history of Israel for its didactic value in the psalmist’s own day. It could also be classified as a hymn of praise since it includes the characteristic threefold content: a call to praise (verses 1-6), a cause for praise (verses 7-41), and a conclusion (verses 42-45). The call to praise is unmistakable with its 11 imperatives directed toward God’s people: “give thanks, call upon, make known, sing, talk”, and so on. The cause for praise constitutes a brief historical survey of what the Lord did for Israel in the past. He made an unconditional covenant with Abraham and reaffirmed it to Isaac and Jacob (verse 7-11). He protected Joseph and used him to sustain His people (verses 12-22). He delivered His people from Egypt (verses 23-38). He provided for them in the wilderness (verses 39-41). In light of such a faithful, promise-keeping God, the psalmist concludes with a summary of God’s blessings (the Abrahamic covenant, the Exodus, and the Conquest), and an appropriate call to praise (verses 42-45).
Verses 1-45: Just as Psalms 103 and 104 were matched pairs; so are (Psalms 105 and 106), as they look at Israel’s history from God’s perspective and then Israel’s vantage respectively. This psalm possibly originated by command of David to Asaph on the occasion when the Ark of the Covenant was first brought to Jerusalem (2 Sam. 6:12-19; 1 Chron. 16:1-7; Psalm 105:1-15 repeats 1 Chron. 16:8-22).
- Rejoicing in God’s Works for Israel (105:1-3).
- Remembering God’s Works for Israel (105:4-6).
III. Recounting the Work of God for Israel (105:7-45).
- Abraham to Joseph (105:7-25);
- Moses to Joshua (105:26-45).
Verses 1-7: Our devotion is here stirred up, that we may stir up ourselves to praise God. Seek his strength; that is, his grace; the strength of his Spirit to work in us that which is good, which we cannot do but by strength derived from him, for which he will be sought. Seek to have his favor to eternity, therefore continue seeking it while living in this world; for he will not only be found, but he will reward those that diligently seek him.
Verses 1-5: Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel’s behalf as a result of God’s covenant with Abraham.
Verses 1-3: The psalmist seeks to excite the people’s gratitude by recalling God’s goodness to them in former times (1 Chron. 16:34).
Psalm 105:1 “O give thanks unto the LORD; call upon his name: make known his deeds among the people.”
The design here is to show that thanks should be given to the Lord in view of his dealings with his people, as stated in the subsequent portions of the psalm.
“Call upon his name”: More literally, “Call him by his name.” That is, Address him by his proper title. Ascribe to him the attributes which properly belong to him; or, address him in a proper manner.
Make known his deeds among the people”: What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the Promised Land. The word “people” here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, to wit, by a psalm of praise. By recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
We read that the first 15 verses of this Psalm were used in song of praise when the Ark was moved from the house of Obed-edom. Probably, David was the penman. The psalmist here, is encouraging those around him to praise and worship the LORD. We are told in the Scriptures that we have not, because we ask not. We are also, told to ask and it shall be given unto you. In the prayer that Jesus taught the disciples, He taught them to magnify God first and then ask. He is more apt to be receptive to our prayer, if we tell of His wonderful deeds to our acquaintances.
Psalm 105:2 “Sing unto him, sing psalms unto him: talk ye of all his wondrous works.”
Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David’s time. Psalms, hymns, and spiritual songs, are to be sung now, even the song of Moses, and of the Lamb. The wondrous things God had done for his people were sufficient matter for a song; and these were to be put into one, to be transmitted to posterity. It was usual in ancient times to hand down the history of memorable events by a song.
“Talk ye of all his wondrous works”: All the works of the Lord are wonderful. What David elsewhere says of himself may be said of them. That they are wonderfully made, even the least and most inconsiderable of them. And especially his works of grace, when it is observed for whom they are performed. Or on whom they are wrought; sinful creatures, enemies to God, and deserving of his wrath. These are to be talked of freely and frequently, in friendly conversation, in order to gain a further knowledge of them, and warm each other’s hearts with them. And to lead into adoring and admiring views of the love and grace of God in them. And all of them deserve notice, none should be omitted, all are worthy of consideration and contemplation. For so the words may be rendered, “mediate”, “on all his wondrous works”. Here is a large field for meditation; and when the heart is in a proper frame for it, meditation on the works of God is sweet, pleasant, and profitable.
There is something about singing praises to the Lord that adds enthusiasm to our praise. We should never stop proclaiming to the world the wonderful works of the Lord.
Psalm 105:3 “Glory ye in his holy name: let the heart of them rejoice that seek the LORD.”
In the knowledge of it, as proclaimed in Christ. In being called by his name, and in having the honor to call upon his name. In the holiness of it; and in Christ being made sanctification as well as righteousness, in whom all the seed of Israel are justified and glory. As they may also of interest in him, and communion with him.
“Let the heart of them rejoice that seek the Lord”: While he may be found, and where he may be found. Who seek him in Christ, and under the guidance and direction of his Spirit. Who seek him with their whole hearts, diligently and constantly. The Targum is, “who seek doctrine from the Lord.” Such may and should rejoice in him, and in him only. And that always, as they have reason to do, even in their hearts, since they that seek him find him. And whether it be at first conversion, or afterwards, or when he has for a time hid his face; it must be matter of joy to them. Even to their very hearts, to find him whom they seek.
We should never be ashamed to tell others of our God. If we are to boast of anything, it would be that we should boast of our God. We are what is in our heart. If our heart is rejoicing, it would be because we sought the Lord and found Him.
Psalm 105:4 “Seek the LORD, and his strength: seek his face evermore.”
Seek strength from him. Seek that his strength may be imparted to you. Seek him as a Being of almighty power; as One by whom you may be strengthened. The Septuagint and Vulgate render this, “Seek the Lord, and ‘be strengthened.” Strength comes from God, and it is only by his strength that we can be strong. Only by our making use of his omnipotence in our own behalf that we can discharge the duties, and bear the trials of this life (compare the notes at Isa. 40:29-31).
“Seek his face evermore”: His favor. His smiling upon us. His lifting up the light of his countenance, is synonymous with his favor (see Psalms 24:6; 27:8; compare the notes at Psalm 4:6).
I am weak, but He is strong. In my weakness, He is strong. The desire of every believer is to be in the presence of the Lord. To look upon His face is reserved for our heavenly view of Him. I do not believe the Scripture above means to look upon His face. On this earth that would be certain death. What it is saying, is to seek the will of the Lord in your life.
Psalm 105:5 “Remember his marvelous works that he hath done; his wonders, and the judgments of his mouth;”
The works suited to excite wonder. Call them to remembrance in your psalm; seek the aid of music and song to impress the memory of them deeply on your hearts.
“His wonders”: His miracles (see notes on Psalm 78:43 and Isa. 8:18).
“And the judgments of his mouth”: That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow. The word does not refer here, as it often does, to his statutes or commands.
So many people are so quick to forget the things that God has done for them. It is as if they are saying, what have you done for me lately? I think if we would look back over our life and see the marvelous things that God has done for each of us, there would be so many things that it would fill a book. Why do we not fill our mouth with praise of the marvelous things He has done for us? Judgments of His mouth, could be the Scriptures in the Bible that are printed in Red. Jesus Christ is the written Word. He is also, the spoken Word as well. God said, “Let there be”, and there was. This is the spoken Word. His judgments are right, and true, and righteous. The startling thing to me, is how quickly the followers of Jesus forgot the miracles and wonders that He did in their presence.
Psalm 105:6 “O ye seed of Abraham his servant, ye children of Jacob his chosen.”
“Seed of Abraham … children of Jacob”: Those who were to obey the commands of 105:1-5, i.e., the nation of Israel.
These are two different groups. The first mentioned here, the seed, singular is the spiritual house of Abraham through Jesus Christ our Lord.
Galatians 3:29 “And if ye [be] Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”
The children (plural), of Jacob. His chosen are the physical house of Israel (Jacob). These are the Hebrews.
Verses 7-15: The “covenant” promised Canaan as Israel’s inheritance. “My anointed” and “my prophets” refer to the patriarchs.
Verses 7-12: This section rehearses the Abrahamic Covenant.
Psalm 105:7 “He [is] the LORD our God: his judgments [are] in all the earth.”
His name is Yahweh, the true God. And this God is ours (see the notes at Psalm 95:7).
“His judgments are in all the earth”: More properly “in all the land;” that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation’s God.
He is the God of both physical Israel and spiritual Israel. He is not just the God of the Hebrews; He is the God of the Christians as well. God is the absolute authority in all the earth. Notice the possessive (our), in speaking of God. He is God of the masses, one at a time.
Verses 8-23: Let us remember the Redeemer’s marvelous works, his wonders, and the judgments of his mouth. Though true Christians are few in 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.
Psalm 105:8 “He hath remembered his covenant for ever, the word [which] he commanded to a thousand generations.”
“A thousand generations”: A reference to an exceedingly long time (a generation is normally 40 years), which would encompass the remainder of human history, i.e. forever (compare Deut. 7:9; 1 Chron. 16:15).
Deuteronomy 7:9 “Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;”
This goes a little farther than going to our grandchildren. The covenant, spoken of in both of these verses, is the covenant God made with faithful Abraham. All of the faithful will be blessed through this covenant.
Verses 9-10: The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (compare Abraham; Gen. 12:1-3; 13:14-18; 15:18-21; 17:1 – 22:15-19; Isaac 26:23-25; and Jacob 35:9-12).
Psalm 105:9 “Which [covenant] he made with Abraham, and his oath unto Isaac;”
Or made it known unto him, and showed him his particular interest in it; promised that he would be his God, that he would bless him. And that in his seed, the Messiah, that should spring from him, all nations of the earth should be blessed (Gen. 12:2; compare with Luke 1:72).
“And his oath unto Isaac”: He made known to Isaac the oath which he swore to Abraham, and promised to perform it (Gen. 26:3). Or concerning Isaac; in whom his seed was to be called, and in whose line from him the Messiah was to come, the grand article of this covenant.
Abraham had faith in God, and that was counted unto him as righteousness. This promise came through Abraham’s son of the promise, Isaac. This was not a covenant through the flesh, but through the Spirit. Abraham had a son Ishmael, but he was a son of the flesh. The promise did not come through the flesh, but through the spirit.
Psalm 105:10 “And confirmed the same unto Jacob for a law, [and] to Israel [for] an everlasting covenant:”
“An everlasting covenant”: From the time of the covenant until the end. Five Old Testament covenants are spoken of as “everlasting”:
(1) The Noahic Covenant (Gen. 9:16);
(2) The Abrahamic Covenant (Gen. 17:7, 13, 19);
(3) The Priestly Covenant (Lev. 24:8);
(4) The Davidic Covenant (2 Sam. 23:5); and
(5) The New Covenant (Jer. 32:40).
In our study on Leviticus we found that the 40 year wanderings in the wilderness were the birthing of the law to a single nation. This nation was the house of Jacob. We found that Jesus Christ ministered 40 days in the earth after He rose from the grave setting up the grace of God through His church. The law was to the physical house of Israel. The everlasting covenant came to all mankind through the seed of Abraham, Jesus Christ our Lord.
Psalm 105:11 “Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:”
Alluding to God’s promise to Jacob (Gen. 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan Psalm 105:11). Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.
“The lot of your inheritance”: Or, that shall be the lot of your inheritance; or, what you shall inherit. The margin is, “the cord.” The Hebrew word “chebel” means a cord, a rope; and then, a measuring-line. Hence, it means a portion “measured out” and assigned to anyone as land (Joshua 17:14; 19:9; compare Psalm 16:6). The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.
The physical house of Israel would receive the land of Canaan as their Promised Land.
Psalm 105:12 “When they were [but] a few men in number; yea, very few, and strangers in it.”
“Very few”: God promised Abraham that He would multiply his small number of descendants to be as numerous as the stars of heaven and the sand of the seashore (compare Gen. 13:16; 15:5; 17:2, 6; 22:17).
This is speaking of the family of Jacob that went into the land of Egypt. Seventy went into the land, not counting Joseph and his family and God kept them alive while they were strangers in this land.
Psalm 105:13 “When they went from one nation to another, from [one] kingdom to another people;”
“Nation to another”: Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10 – 13:1).
God brought them out of Egypt with His mighty Hand through 10 plagues. Each country that they came up against, God won the battle for them.
Psalm 105:14 “He suffered no man to do them wrong: yea, he reproved kings for their sakes;”
“He reproved”: The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3-7).
After the incident at the Red Sea, the kings that they came in contact with, gave up to them. The kings were not afraid of the Israelites; they were afraid of the God of the Israelites. Look at this wonderful promise made to those who have ways that please God.
Proverbs 16:7 “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.”
Psalm 105:15 “[Saying], Touch not mine anointed, and do my prophets no harm.”
“Touch not … no harm”: No one passage in the Old Testament records this exact statement. The psalmist most likely is summarizing several occasions, such as (Gen. 20:7; 26:11).
“Mine anointed … my prophets”: With poetic parallelism, God’s prophets are termed those whom He chose to represent Him on earth. In (Gen. 20:7), Abraham is called a prophet. This title could also apply to Isaac and Jacob.
David believed so strongly that you were not to touch the anointed of God, that he ran from Saul instead of killing him, because God had anointed Saul king over Israel. Abraham was like a priest before God. The very same thing came down through Isaac and Jacob. These Israelites were the chosen of God. God fought their battles for them. To come against them would be like coming against God. The prophets of God were an anointed group of people. Again, to do them harm, would bring the wrath of God down upon you.
Verses 16-25: The history recorded in (Gen. chapters 37-50), is in view. Verses (16-22), refer to Joseph’s experience in Egypt (compare Gen. chapters 37-41), while (verse 23), looks to Jacob’s trek to Egypt that resulted in a 430 year stay (Gen. chapters 42-50; compare Gen. 15:13-14; Exodus 12:40).
Verses (24-25), give an overall summary of Israel’s experience in Egypt (compare Exodus 1:7-14).
Psalm 105:16 “Moreover he called for a famine upon the land: he brake the whole staff of bread.”
On the land of Egypt; or rather on the land of Canaan, where Jacob and his sons sojourned. And which reached to all lands (Gen. 41:56). And calling for it, it came, being a servant at the command of the Lord (see 2 Kings 8:1).
“He brake the whole staff of bread”: So called, because it is the support of man’s life, the principal of his sustenance. As a staff is a support to a feeble person, and which, when broke, ceases to be so. The staff of bread is broken, when either the virtue and efficacy of it for nourishment is taken away or denied. Or when there is a scarcity of bread corn; which latter seems to be intended here (see Isa. 3:1).
The only thing that would have caused Jacob to take his family into Egypt would be to save their lives. This is just what happened. Famine was throughout the land, and the only food available was in Egypt.
Psalm 105:17 “He sent a man before them, [even] Joseph, [who] was sold for a servant:”
Who, though but a lad of seventeen years of age when he was sold into Egypt, yet was a grown man when he stood before Pharaoh, and interpreted his dreams of plenty and famine to come. And advised him to lay up store in the years of plenty, against the years of famine; by which he appeared to be a wise man, as the Targum here calls him (see Gen. 37:3). Him God sent before into Egypt; before Jacob and his sons went down there, to make provision for them, to support them in the time of famine, and preserve their lives. God is said to send him, though his brethren sold him out of envy; there being such a plain hand of Providence in this matter. And which is observed by Joseph himself over and over again (Gen. 45:5). In which he was a type of Christ, in whom all provisions are made, and by whom they are communicated unto his people; who all receive out of his fullness, and grace for grace.
“Who was sold for a servant”: Either “to a servant”: as to Potiphar, as Aben Ezra, who was a servant of Pharaoh’s. Or rather to be a servant, as Joseph was in his house. He was sold for twenty pieces of silver, as Christ, his antitype, for thirty; the price of a servant (Gen. 37:28). And who not only appeared in the form of a servant, but did the work of one. And a faithful and righteous servant he was to his Father, and on the behalf of his people.
Joseph, the favorite son of Jacob, was sold into Egypt as a slave by his brothers. He became a servant in Potiphar’s house. Of course, all of this happened to fulfill the prophecy that they would be slaves in Egypt 400 years. God took the terrible act of Joseph’s brothers and turned it into a blessing for all of their people.
Psalm 105:18 “Whose feet they hurt with fetters: he was laid in iron:”
In (Gen. 40:3); it is said of Joseph that he was “bound” in prison. It is not improbable that his “feet” were bound, as this is the usual way of confining prisoners.
“He was laid in iron”: Or “the iron” (or, as the Targum, “the iron chain”), “went into his Soul”; his body. It ate into him, and gave him great pain. Or rather, as it is in the king’s Bible, “his soul went into the iron chain”; there being, as Aben Ezra observes, an ellipsis of the particle and which is supplied by Symmachus, and so in the Targum. That is, his body was enclosed in iron bands, so Buxtorf. In all this he was a type of Christ, whose soul was made exceeding sorrowful unto death. He was seized by the Jews, led bound to the High Priest, fastened to the cursed tree, pierced with nails, and more so with the sins of his people he bore. And was laid in the prison of the grave; from whence and from judgment he was brought (Isa. 53:8).
We know this refers to the time Joseph spent in jail, after Potiphar’s wife lied about Joseph. He was in chains, but soon they were removed. Joseph became the second in command in all of Egypt after interpreting Pharaoh’s dream.
Psalm 105:19 “Until the time that his word came: the word of the LORD tried him.”
Either the word of Joseph, interpreting the dreams of the butler and baker, till that came to be fulfilled. So the Syriac version, “till his word was proved by the event”: or rather till the fame and report of that came to Pharaoh’s ears (Gen. 41:13). Or else the word of the Lord, concerning his advancement and exaltation, signified in dreams to him (Gen. 37:7), as it follows:
“The word of the Lord tried him”: It tried his faith and patience before it was accomplished. And when it was, it purged him and purified him, as silver in a furnace, and cleared him of the accusations and slander of his misery. For, even in the view of Pharaoh, he appeared to be a man in whom the Spirit of God was (Gen. 41:38). Some think that Christ, the essential Word, is intended, who came and visited him, tried and cleared him.
Joseph was kept in prison, until one of his fellow prisoners told the Pharaoh that Joseph could interpret dreams accurately.
In the last lesson we were studying about Joseph being sold into Egypt by his brothers, winding up in jail, and becoming second to the Pharaoh as part of God’s plan to get the family of Jacob into Egypt.
Psalm 105:20 “The king sent and loosed him; [even] the ruler of the people, and let him go free.”
Released him from prison (Gen. 41:14). The object was that he might interpret the dreams of Pharaoh.
“The ruler of the people, and let him go free”: Hebrew, “peoples,” in the plural, referring either to the fact that there were “many” people in the land, or that Pharaoh ruled over tributary nations as well as over the Egyptians.
This is saying that Pharaoh himself, let Joseph out of jail.
Psalm 105:21 “He made him lord of his house, and ruler of all his substance:”
(Gen. 41:40). This implied that the administration of the affairs of the nation was virtually committed to him.
“And ruler of all his substance”: Margin, as in Hebrew, “possession.” Of all he had. He placed all at his disposal in the affairs of his kingdom.
When Joseph interpreted the dream of the Pharaoh with a plan to save their land, Pharaoh made Joseph second only to himself.
Psalm 105:22 “To bind his princes at his pleasure; and teach his senators wisdom.”
Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, “to bind his princes “by his soul;” that is, at his will; or, as he chose.
“And teach his senators wisdom”: This is now a bad translation. The word “senator” in fact originally had reference to “age” (see Webster’s Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government. Usually a higher body in a government, as the Senate of the United States. As these were usually “aged men,” the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt, for despotism does not admit of such an arrangement. The Hebrew word here means “aged men,” and is employed with reference to those who were connected with the administration, or whom the monarch would consult, his counselors. The meaning of the phrase “to teach them wisdom” is, that he would instruct them “what to do;” literally, he would “make them wise,” that is, in reference to the administration. He had the right of commanding them, and directing them in the administration. At the same time, it is doubtless true that Joseph was endowed with practical wisdom in the affairs of government far beyond them. And that in instructing them what to do, he actually imparted “wisdom” to them.
Verses 23-25: God sovereignly used Egypt to judge Israel (compare Gen. 15:13).
Psalm 105:23 “Israel also came into Egypt; and Jacob sojourned in the land of Ham.”
“The land of Ham”: Another name for the area in Egypt where part of the descendants of Ham, the youngest son of Noah, settled (compare Gen. 9:24; Psalm 78:51).
As we studied in the lessons on Genesis, we know that some of Ham’s descendants settled in the land of Egypt. Specifically, they dwelled in the land of Goshen.
Verses 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.
Psalm 105:24 “And he increased his people greatly; and made them stronger than their enemies.”
God increased the people of Israel greatly in the land of Egypt; they went down few, and became a populous nation. Only sixty six persons, besides Jacob’s sons’ wives; and when they came out from thence were six hundred thousand footmen. Yea, they increased the more they were afflicted (Exodus 1:12). So the people of God in this world sometimes increase in number, and that even amidst the persecutions of their enemies. As the Christians did in the first times of the Gospel under the Roman emperors. And they increase in grace, in every grace, and oftentimes the more they are tried and exercised by afflictions.
“And made them stronger than their enemies”: In their bodies, being healthier, strong, and robust; and which was seen, observed, and owned by their enemies (Exodus 1:9). So saints, being strong in the Lord, and in the power of his might, are a match for their enemies; are stronger than they, and are even more than conquerors through Christ, that has loved them.
In just over 400 years, the small group of 70 and the family of Joseph grew into a nation somewhere between 2 and 3 million. All of a sudden, the Pharaoh in the land began to be worried, because there was so many of them. He was afraid they would rise up and fight against Egypt.
Psalm 105:25 “He turned their heart to hate his people, to deal subtilely with his servants.”
God turned their heart. That is, He so ordered things that they became the enemies of his people, and made it necessary that they should be removed into another land. It is not said that God did this by his direct “power;” or that he “compelled” them to hate his people. Or that he in any way interfered with their “will;” or that he regarded this “as a good” in itself. Or that he “approved” of it: but this is said in accordance with the usual representations in the Bible, where God is spoken of as having all things under his control. And where it is constantly affirmed that nothing takes place without his own proper agency and government in the matter. Nothing, not even the human will, free as it is, is independent of God. And not even the worst passions of men are “outside of his plan,” or independent in such a sense that he does not afford the opportunity for their development and display (compare the notes at Isa. 6:10; 10:5-7; 10:15).
“To deal subtilely with his servants” In a fraudulent, or deceitful manner (see Exodus 1:10).
This is speaking of the time that Jacob’s family were under bondage to these Egyptians.
Verses 26-36: God’ deliverance of Israel from Egypt through the leadership of Moses and Aaron is rehearsed with a special emphasis on the 10 plagues, ending with the Passover (compare Exodus chapters 5-12).
Psalm 105:26 “He sent Moses his servant; [and] Aaron whom he had chosen.”
Into Egypt, to deliver his people Israel out of the hands of the Egyptians. In which, as in other things, he approved himself to be a faithful servant to the Lord. Of this mission of his (see Exodus 3:10). In this he was a type of Christ, who appeared in the form of a servant, and really was one. God’s righteous servant as Mediator, though his Son as a divine Person; sent by him to redeem his people out of worse than Egyptian bondage. From sin, Satan, the law, its curse and condemnation.
“And Aaron whom he had chosen”: To go along with Moses, to be a mouth for him, and a prophet to him (Exodus 4:16). Who also was a type of Christ, being a priest and good spokesman, chosen and called of God, a holy and an anointed one. The Targum is, “in whom he was well pleased.”
When Moses was 80 years old, God called him to go to Egypt and obtain the release of the Hebrews. Moses’ brother, Aaron, was given to Moses as a helper.
Psalm 105:27 “They showed his signs among them, and wonders in the land of Ham.”
Literally, “They placed among them the words of his signs.” So the margin. The reference is to the miracles performed in Egypt in bringing calamities upon the Egyptians to induce them to permit the children of Israel to go out from their bondage. They were the agents in setting these wonders before the Egyptians. The term words is employed here, “the words of his signs”, to keep up the idea that it was by the command of God that this was done, or by his word. It was by no power of their own, but only by the authority of God.
“And wonders in the land of Ham. Miracles. Things suited to produce astonishment (see Psalm 105:5).
Moses was endowed with power from God to do mighty wonders before the Pharaoh to get him to let the people go. One of these wonders was turning the Nile River (which the Egyptians worshipped), into blood. I believe the statement about Ham here is speaking of the plagues coming on Egypt, but not on Goshen where Jacob’s family dwelled. Here is a list of some of the plagues that God sent upon Pharaoh and Egypt to get him to let the people of God go. Most of these plagues attacked one of the things worshipped by the Egyptians. Not only were these plagues to get the release of the people, but they were to discredit the gods of Egypt.
Psalm 105:28 “He sent darkness, and made it dark; and they rebelled not against his word.”
Exodus (10:21-23).
“And they rebelled not against his word”: More literally, “his words.” The reference is to Moses and Aaron; and the idea, as expressed here, is that they were obedient to the command of God. That they went and did what he ordered them; that, although he required them to go before a mighty and proud monarch, to denounce against him the vengeance of heaven, and to be the instruments of bringing upon the land unspeakably severe judgments. Yet they did not shrink from what God commanded them to do. They were true to his appointment, and showed themselves to be faithful messengers of God. Others, however, suppose that this refers to the Egyptians, and that it is to be taken as a question: “And did they not rebel against his word?” The language might bear this, and the translators of the Septuagint seem to have so understood it, for they render it, “And they rebelled against his words.” But the most natural construction is that in our common version, and the design is evidently to commend the boldness and the fidelity of Moses and Aaron.
“Darkness”: The ninth plague (compare Exodus 10:21-29).
Psalm 105:29 “He turned their waters into blood, and slew their fish.”
With which Egypt abounded; their streams, rivers, ponds, and pools, so that they had no water to drink. A just judgment upon them for shedding the innocent blood of infants, by drowning them in their rivers. This was the first of the ten plagues (Exodus 7:19). With this compare the second and third vials poured out on spiritual Egypt, whereby blood will be given to antichrist, and to the antichristian states, for they are worthy, having shed so much of the blood of the saints (Rev. 16:3).
“Waters into blood”: The first plague (compare Exodus 7:14-25).
“And slew their fish”: Which showed that the miracle was real, that the waters were really turned into blood, since the fish could not live in them, as they might if it had been only in appearance. The rivers of Egypt abounded with fish, this was a principal part of their food, and therefore must greatly distress them (see Num. 11:5).
Psalm 105:30 “Their land brought forth frogs in abundance, in the chambers of their kings.”
The land of Egypt, the moist, marshy, and watery places of it. The banks of the river Nile, out of the slime and mud of which these sprung. Or, as Kimchi observes, wherever there were waters in the land there were frogs. For these came out of the streams, rivers, and ponds; this is the second plague (Exodus 8:3).
“In the chambers of their kings”: That is, they came into the chambers of their kings. Not that they were produced there; they entered not only into the kneading troughs, and ovens, and bedchambers of the common people, but into the chambers of the king, and his sons, and his nobles, and princes of the land. Who may be called in the plural number kings (see Isa. 10:8). With these compare the three unclean spirits, like frogs, under the pouring out of the sixth vial, that will go forth to the kings of the earth, and gather them to the battle of the Lord God Almighty. By whom are meant the emissaries of Rome, priests and Jesuits. So called for their impurity and impudence, for their noise and loquaciousness, and for the ways and means they use to get into the cabinet councils of princes. And prevail upon them to do things which will issue in their ruin (see Rev. 16:13).
“Frogs”: The second plague (compare Exodus 8:1-15).
Psalm 105:31 “He spake, and there came divers sorts of flies, [and] lice in all their coasts.”
“Divers sorts of flies … lice”: The fourth and third plagues respectively (compare Exodus 8:16-32). The fifth plague of pestilence (Exodus 9:1-7), and the sixth plague of boils (Exodus 9:8-12), are not mentioned.
Verses 32-33: “Hail … flaming fire:” The seventh plague (compare Exodus 9:13-35).
Psalm 105:32 “He gave them hail for rain, [and] flaming fire in their land.”
Egypt, at least part of it, was not used to rain, but was watered by the overflowing of the Nile. But now it had hail for rain, and a grievous hail storm it was, such as was never seen in the land of Egypt before. Hail being rare, if ever there, and so frost and snow; this was the seventh plague (Exodus 9:18). Compare with this the terrible storm of hail which will fall on men at the pouring out of the seventh vial on spiritual Egypt (Rev. 16:21).
“And flaming fire in their land”: For a storm of thunder and lightning went along with the hail; fire was mingled with it, and ran upon the ground (Exodus 9:23).
Psalm 105:33 “He smote their vines also and their fig trees; and brake the trees of their coasts.”
So that they died; for in (Psalm 78:47), it is said, he “killed” them. And it is not only used in common speech with us, but with classical writers to speak of killing inanimate things, as trees, herbs, etc. That is, the hail smote them, or God by the hail. These are particularly mentioned because most useful, producing grapes and figs.
“And brake the trees of their coasts”: All the trees within the borders of their land (Exodus 9:25).
Verse 34-35: “Locusts”: The eighth plague (compare 10:1-20).
Psalm 105:34 “He spake, and the locusts came, and caterpillars, and that without number,”
A great army of them, and covered the land, that it was even darkened by them. And were such as had never been seen before, or ever were since. This is the eighth plague (Exodus 10:12), with these compare the locusts in (Rev. 9:3).
“And caterpillars, and that without number”: Of these no mention is made in Exodus. They seem to be one of the kinds of locusts, or a different word is here used for the same, and so Kimchi interprets it. Some render it the white locust; it has its name from licking up the herbs and grass of the field; as the other name for the locust seems to be taken from its great abundance and increase.
Psalm 105:35 “And did eat up all the herbs in their land, and devoured the fruit of their ground.”
As these creatures usually do, unless restrained (Exodus 10:5).
“And devoured the fruit of their ground”: Which the hail left (Exodus 10:15).
These are not exact replicas of 9 of the 10 plagues that came, but they are the same plagues. Notice, all of the things in this that are in control of God. This is just another time when we see that everything in this earth is under direct command of God. The last plague in the next verse was of course, the worst. The Egyptians had killed the first born of the Hebrews, now God will kill their firstborn.
Psalm 105:36 “He smote also all the firstborn in their land, the chief of all their strength.”
“Smote … the firstborn”: The tenth and final plague, which was death to the firstborn of man and beast (compare Exodus 11:1 – 12:51).
No home in Egypt, except the Hebrew families who had the blood of the lamb over the door, were spared. Pharaoh’s own son died. This was the plague that set them free. Pharaoh told them to go.
Verses 37-41: The psalmist summarizes Israel’s Exodus from Egypt. God provided for their financial and physical needs (compare Exodus 11:2-3; 12:35 and Exodus 15:26); protection by day and night (compare Exodus 14:19-20); food needs (Exodus 16:1-36); and water needs (compare Exodus 17:6; Num. 20:1-11).
Psalm 105:37 “He brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes.”
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 a bad 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 petition, or 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 among their tribes”: 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.
They spoiled the Egyptians and took silver and gold into the wilderness with them. The joy of being released from the hard bondage was enough to renew their strength, but I believe this goes even further than that. God restored them so there was no feeble.
Psalm 105:38 “Egypt was glad when they departed: for the fear of them fell upon them.”
They had suffered so many plagues; the land was so utterly desolate, and there was so much sorrow in their dwellings. From the calamities which had come upon them for refusing to let the Israelites go. That at last they were glad to have them depart. And they were willing to aid them that they might get rid of them. This will, in part, account for the fact that they were willing to give them what they asked, even silver and gold, if they might thus facilitate their departure.
“For the fear of them fell upon them”: The fear of them, as being under the protection of God. And the fear of the judgments, which must follow if they continued to oppress them.
This is truly an understatement. The Egyptians had become terribly afraid of the God of these Israelites. This fear of Israel’s God spread to countries nearby as well.
Psalm 105:39 “He spread a cloud for a covering; and fire to give light in the night.”
(See the notes at Psalm 78:14).
In (Num. 10:34); it is said that “the cloud of the Lord was upon them by day,” and from this seems to have been derived the idea of its “covering” them, as if it were a protection from the heat in the desert.
“And fire, to give light in the night”: This respects the pillar of fire which gave them light by night. An emblem of Christ, who is the light of his people, when it is a night season with them, as it sometimes is. A night of affliction and distress, of darkness and desertion, of temptation, of carnal security and sleepiness. When Christ arises as a light in darkness, and enlightens by his presence, by his Spirit, and by his word. As well as is as fire to warm, refresh, quicken, and comfort them when chill and cold, in such seasons.
This cloud and fire was the presence of God in their midst that led them across the wilderness. When the cloud by day and the fire by night stopped, they stopped and rested until the fire or cloud moved again.
Psalm 105:40 “The people] asked, and he brought quails, and satisfied them with the bread of heaven.”
(See the notes at Psalm 78:26-29).
“And satisfied them with the bread of heaven”: Manna, sent down, as it were, from heaven. In (Psalm 78:25), it is called “angels’ food” (see the notes there).
The Bread from heaven that fed them was the Manna that God miraculously fed them each day. They tired of the Manna and insisted on meat, and God rained quail on them knee deep. This group murmured against God, and God killed a large number of them on the way to the Promised Land.
Psalm 105:41 “He opened the rock, and the waters gushed out; they ran in the dry places [like] a river.”
That is, God opened the rock, who before is said to spread the cloud, and bring the quails, for it was a miraculous affair. Or Moses, by divine orders, which was done by smiting it, when waters flowed out in great abundance, sufficient to give drink to men and beasts, and which continued (Exodus 17:6). This was typical of Christ the Rock (1 Cor. 10:4). And of the opening of his side, from whence flowed blood and water (John 19:34). And of his being smitten with the rod of justice, and by the law of Moses, from whom flow abundance of grace, and the blessings of it, freely to all his people (see notes on Psalm 78:15 and 78:16).
“They ran in the dry places like a river”: And did not sink and soak into them, but continued their flow, and followed the Israelites, wherever they went (see 1 Cor. 10:4).
This is speaking of them running out of water. Moses prayed and God told Moses to strike the Rock. He did and water gushed forth from the Rock. This Rock of course is Jesus Christ. He is the fountain that never runs dry.
Verses 42-45: The psalmist concludes with a summary that alludes to Joshua’s leading the nation back into the Land, first promised to Abraham (Joshua chapters 1-12), and then distributed to the 12 tribes of Israel (Joshua chapters 13-24). What God promised (compare 105:7-12), He delivered.
Psalm 105:42 “For he remembered his holy promise, [and] Abraham his servant.”
(1) God’s faithfulness to His covenant, “His holy promise” of Canaan, is the fountain whence flowed so many acts of marvelous kindness to His people (compare Psalm 105:8, 11; Exodus 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 (Gen. 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.” which “was” with:
“And Abraham his servant;” That is, which holy word or promise was with Abraham, was spoken to him; and was with him, that he would give him and his seed the land of Canaan. And that though they should be afflicted long in Egypt, yet should come out from there with great substance (Gen. 15:13). This he remembered, as he never forgets any promise of his, nor ever suffers his faithfulness to fail, nor his covenant to be broken.
“He remembered” (as promised in verse 8).
At times these people greatly troubled the Lord, but He did not forget His promise to Abraham. He brought them to the Land He had promised Abraham. There was very little opposition to the Israelites taking their Promised Land. God fought their battles for them.
Psalm 105:43 “And he brought forth his people with joy, [and] his chosen with gladness:”
With joy at their deliverance from bondage, and for his merciful interposition.
“And his chosen with gladness”: Margin, as in Hebrew, “singing” (see Exodus chapter 15).
Such joy to receive the land of milk and honey that had been promised to Abraham! These were God’s chosen people that were to live above the world and live in a pleasing manner to God.
Psalm 105:44 “And gave them the lands of the heathen: and they inherited the labor of the people;”
The countries of the seven nations that dwelt in Canaan. The Lord did it, who had a right to do it, being the possessor of heaven and earth. And who was provoked unto it by the sins of these Heathens, as well as promised it to his people the Israelites.
“And they inherited the labor of the people”: Dwelled in the houses they had built, which they found full of all good things. Enjoyed the vineyards and olive trees they had planted, and possessed the wells which they had dug (Deut. 6:10). In like manner, the heavenly Canaan is enjoyed by the saints without any labor of theirs. This inheritance is not of the law, nor of the works of it, it is the gift of God (Rom. 4:14).
This seems as if God was unfair to the heathen, but that is not so. He gave them ample time to repent of their ways, and when they did not, God took the land for His chosen.
Psalm 105:45 “That they might observe his statutes, and keep his laws. Praise ye the LORD.”
“Keep … observe”: This theme of obedience begins (1:6-9), and ends (24:14-16, 18, 21, 24), the book of Joshua.
The psalmist drives home his point. After calling God’s people to thank and praise Him, he gives ample reason for obeying: That they might observe his statutes and keep him laws”.
They were chosen of all people to keep the law that God had given them in the wilderness. The Levitical law was to be kept forever.