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Commentary on Psalms 105 verses 8–24
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 covenant (Psa 105:8) 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 (Ch1 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, Heb 11:8, Heb 11:9. 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, Heb 6:13, Heb 6:14. 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 He confirmed the same for a law, a law never to be repealed.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 Canaan, Psa 105:11. 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 obtained, Eph 1:11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, Jo1 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, Psa 105:12-15. 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 Heb 11:16), 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 (Isa 51:2); 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, Gen 34:30) 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 (Pe1 4:4) and to be hooted at as speckled birds, Jer 12:9. 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, Heb 11:13. [3.] They were unsettled (Psa 105:13): 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 nations, Gen 12:8; Gen 13:3, Gen 13:18); 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 exposed, Psa 105:14, Psa 105:15. 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 Gen 35:5, 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 Jacob. [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 (Gen 12:17) and Abimelech king of Gerar was sharply rebuked (Gen 20:6) 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, Jo1 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, Psa 105:16. 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, Gen 49:24; Gen 50:20. In order to this, [1.] He was humbled, greatly humbled (Psa 105:17, Psa 105:18): 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 (Psa 105:18): 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 release (Psa 105:19), 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, Hab 2:3. 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 (Psa 105:20): 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, Psa 105:21, Psa 105:22. 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, Gen 41:40, Gen 41:43, Gen 41:44. 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 (Psa 105:23), 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, Rev 12:14. 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, Psa 105:24. 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. Exo 1:9, 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.
"What time as they went from one nation to another, from one kingdom to another people" [Psalm 105:13]. This is a repetition of what he had said, "from one nation to another." "He suffered no man to do them harm: but reproved even kings for their sakes" [Psalm 105:14]. "Touch not," He said, "Mine anointed, and do My prophets no harm" [Psalm 105:15]. He declares the words of God chiding or reproving kings, that they might not harm the holy fathers, while they were small in number, very few, and they strangers in the land of Canaan. Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaks in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham, and another king not to harm Isaac, [Genesis 26:8-11] and others not to harm Jacob; while they were very few, and strangers, before he went over into Egypt to sojourn with his sons: which is understood to be herein mentioned. But since it occurred to ask, before they passed over and multiplied in Egypt, how so few in number, and those strangers in a foreign land, could maintain themselves: he next adds, "He suffered no man to do them wrong," etc.
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SUMMARY
Psalm 105:14 serves as a powerful testament to God's unwavering and active protection over His chosen people, Israel, during their vulnerable early stages as sojourners. It unequivocally declares His divine sovereignty, asserting that He permitted no harm to come to them and even directly confronted and rebuked powerful earthly kings on their behalf, ensuring the fulfillment of His covenant promises. This verse highlights God's vigilant care, His absolute authority over all human powers, and His meticulous safeguarding of His redemptive plan.
CONTEXT
Literary Context: Psalm 105 is a historical psalm, a grand hymn of praise recounting God's faithfulness to His covenant with Israel from the time of Abraham through the Exodus and wilderness wanderings. Verses 8-15 form a specific section focusing on the patriarchal period, emphasizing God's enduring covenant. Verse 14 specifically follows the declaration of God's everlasting covenant with Abraham, Isaac, and Jacob, and His promise of the land of Canaan as an inheritance, as detailed in Psalm 105:8-11. The psalmist then describes the patriarchs as "few in number, of little account, and sojourners in it" in Psalm 105:12, emphasizing their inherent vulnerability. Psalm 105:13 further notes their wandering "from nation to nation, from one kingdom to another people," setting the stage for the extraordinary divine intervention described in verse 14. The subsequent verse, Psalm 105:15, identifies these patriarchs as God's "anointed" and "prophets," providing the profound theological basis for His extraordinary protection.
Historical & Cultural Context: The historical backdrop for Psalm 105:14 is the pre-Exodus period, specifically the time when Abraham, Isaac, and Jacob, along with their nascent families, lived as nomadic sojourners in various foreign lands, including Egypt and Gerar. In the ancient Near East, nomadic groups were inherently vulnerable to the whims and power of stronger, settled kingdoms. Kings held immense, often autocratic, power, and foreigners typically lacked legal protection or significant influence, making them easy targets for exploitation or harm. The patriarchs, being a small, unestablished family unit, would have been particularly susceptible to abduction, violence, or economic oppression from local rulers or populations. The psalmist recalls specific instances, such as Pharaoh's affliction for Abraham's sake (Genesis 12:17) and Abimelech's warnings concerning Sarah and Rebekah (Genesis 20:3 and Genesis 26:11), which vividly illustrate God's direct and often miraculous intervention to protect His chosen ones against powerful monarchs, defying the typical power dynamics of the era.
Key Themes: Psalm 105:14 contributes significantly to several overarching themes within the psalm and broader biblical narrative. Firstly, it powerfully underscores Divine Protection, demonstrating God's active, vigilant, and comprehensive safeguard over His people, not merely observing but actively intervening to prevent harm. Secondly, it highlights God's Sovereignty Over Rulers, asserting that God's authority extends even to the most powerful kings and nations. He "reproved" them, meaning He rebuked, judged, or even punished them for attempting to harm His servants, emphasizing that no earthly power can thwart God's plan for His people. Thirdly, this protection is deeply rooted in Covenant Faithfulness, as God remembers His word and acts decisively to uphold the promises made to Abraham and his descendants, as seen in the foundational covenant in Genesis 15:18. Finally, the verse implicitly points to the Special Status of God's Servants, as the patriarchs, though few and vulnerable, were uniquely chosen and set apart by God, warranting such extraordinary divine intervention and making them untouchable by human design.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 105:14 employs several literary devices to magnify God's power and faithfulness. The most prominent is Anthropomorphism, where God is described with human-like actions, "suffering" (allowing) and "reproving." This makes His divine intervention relatable and impactful, portraying Him as an active, personal participant in human history. The use of Hyperbole or strong generalization in "no man" and "kings" emphasizes the comprehensive nature of God's protection and the universal scope of His authority. It is not merely some men or some kings, but a blanket statement of His dominion over all. Furthermore, the verse exhibits strong Parallelism, specifically synthetic or intensifying parallelism, where the second clause ("yea, he reproved kings for their sakes") intensifies and specifies the general statement of the first clause ("He suffered no man to do them wrong"). This creates a rhythmic and reinforcing effect, driving home the message of God's unparalleled protective power and His willingness to confront even the highest earthly authorities for the sake of His chosen.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 105:14 is a profound declaration of God's sovereign protection rooted deeply in His covenant faithfulness. It teaches that God is not a distant, passive deity but an active, intervening Lord who meticulously guards His people. This divine safeguard is not arbitrary but is directly tied to His promises and purposes for Israel, ensuring the preservation of the lineage through which the Messiah would ultimately come. The ability of God to "reprove kings" underscores His ultimate authority over all earthly powers, reminding us that human governments and rulers, no matter how mighty, are ultimately subservient to His divine will and cannot thwart His redemptive plan. This theological truth provides immense comfort and assurance, demonstrating that God's commitment to His people transcends all human limitations and opposition.
REFLECTION AND APPLICATION
Psalm 105:14 offers a powerful anchor for faith in a world often characterized by uncertainty, opposition, and perceived power imbalances. It reminds us that the same God who protected the vulnerable patriarchs with such fierce and unyielding resolve is our God today. While our specific circumstances may differ from those of Abraham, Isaac, and Jacob, the principle of God's watchful care and sovereign intervention endures for His people. This verse encourages us to trust implicitly in God's providence, knowing that He is actively at work, even when we cannot perceive it, to fulfill His purposes for us and to guard us. It challenges us to surrender our anxieties about human threats, political instability, or personal vulnerabilities, recognizing that God is ultimately in control, able to rebuke any force that stands against His will for His children. Our true security is found not in our own strength, resources, or favorable circumstances, but in His unwavering faithfulness and omnipotent protection.
Questions for Reflection
FAQ
Who are "them" in this verse, and why were they afforded such extraordinary divine protection?
Answer: The "them" in Psalm 105:14 refers specifically to the patriarchs—Abraham, Isaac, and Jacob—and their immediate families, as clearly established by the preceding verses in Psalm 105. These individuals were the initial, foundational recipients of God's covenant promises, through whom the nation of Israel would be formed and from whom the Messiah would ultimately descend. They were afforded such extraordinary divine protection not because of their inherent strength, righteousness, or any merit of their own, but solely because of God's sovereign choice and His unbreakable covenant with them. God had promised Abraham that He would make him a great nation and bless those who blessed him, and curse those who cursed him, as declared in Genesis 12:2-3. Therefore, God's protection was a direct and powerful fulfillment of His word, ensuring the preservation of the covenant line and the eventual realization of His grand redemptive plan for humanity.
CHRIST-CENTERED FULFILLMENT
Psalm 105:14, with its powerful declaration of God's protection over His chosen ones, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The patriarchs were God's "anointed" and "prophets" (Psalm 105:15), serving as types and foreshadows of the true Anointed One, Jesus, who is the Prophet, Priest, and King par excellence. Just as God meticulously protected the nascent nation of Israel, ensuring the lineage through which the Messiah would come, so too does Christ, as the head of His body, the Church, protect His people from the ultimate harm of sin, spiritual death, and the dominion of darkness. He is the Good Shepherd who lays down His life for His sheep (John 10:11) and ensures that "no one will snatch them out of my hand" (John 10:28). Furthermore, the "reproving of kings" by God in the Old Testament anticipates Christ's ultimate victory and dominion over all earthly and spiritual powers. Through His death and resurrection, He has disarmed the rulers and authorities and put them to open shame by triumphing over them on the cross (Colossians 2:15). Ultimately, the temporal protection offered to the patriarchs was a shadow of the eternal security, spiritual deliverance, and glorious inheritance granted to all who are in Christ, who is our refuge and strength, a very present help in trouble (Psalm 46:1).