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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 He confirmed the same for a law, a law never to be repealed.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.
But after Moses had made his appearance, and had given the law to the children of Israel, and had made them aware of all the requirements of the law and everything that it required people to observe and to do, and when he declared that only those who should transgress the law would die, then death no longer reigned over all people. For death then reigned only over sinners, as the law said, “Do not touch those who keep my precepts.” Moses therefore served the ministration of this word on death, while he delivered up to destruction all others who were transgressors of the law. For Moses did not come so that death would not reign anywhere at all, since multitudes were definitely held under the power of death even after Moses. The law was called a “ministration of death” from the fact that then only transgressors of the law were punished, and not those who kept it and who obeyed and observed the things that the law requires, as Abel did, whom Cain, who was made a vessel of the wicked one, killed. However, even after these things death wanted to break the covenant that had been made through the instrumentality of Moses and to reign again over the righteous—and in keeping with this intent it did indeed assail the prophets, killing and stoning those who had been sent by God, down to Zacharias. But my Lord Jesus, maintaining the righteousness of the law of Moses, was angry with death for its transgression of the covenant and of that whole ministration, and he condescended to appear in a human body, for the purpose of avenging not himself but Moses and those who in a continuous succession after him had been oppressed by the violence of death.
"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.
You are right to conclude that he [Jesus] is called Christ only because of the anointing, just as an apostle is so called because of his apostolic function and an angel from his office as messenger. Names like these clearly indicate certain functions rather than individual realities or specific persons. Even the prophets are called Christs, as it is sung in the Psalms: “Do not touch my Christs, and do not harm my prophets” The prophet Habbakuk also said, “You came forth for the salvation of your people, to save your Christs.” But tell me this: Is it not true that even they would admit that there is only one Christ and Son, who is the Lord made man, the Only Begotten of God made flesh?
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SUMMARY
Psalms 105:15 serves as a profound divine declaration, emphasizing God's unwavering commitment to protect His chosen servants and their sacred mission. Situated within a psalm that chronicles Israel's early history and God's covenant faithfulness, this verse articulates a solemn warning issued to kings and nations: a strict prohibition against harming those whom God has uniquely set apart, specifically the patriarchs and early leaders. It powerfully underscores their consecrated status as God's "anointed" and "prophets," highlighting God's active, sovereign intervention to safeguard His people and ensure the unimpeded fulfillment of His redemptive purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:15 employs several potent literary devices to convey its message with emphatic authority. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("and do my prophets no harm") reiterates and reinforces the meaning of the first ("Touch not mine anointed"). This repetition serves to intensify the absolute nature of the divine command and underscore the comprehensive protection afforded to God's chosen. The verse also features Divine Speech (implied by the introductory "[Saying]"), which presents God's direct command, lending immense authority and gravitas to the prohibition. Furthermore, there is an element of Metonymy or Synecdoche, where "anointed" and "prophets" stand for God's entire covenant people, particularly during their vulnerable, formative stages. To harm these individuals is to harm the very foundation of God's redemptive plan and His chosen lineage. Finally, the implied Threat of Judgment serves as a powerful deterrent, underscoring God's unwavering commitment to defend His own and to hold accountable those who defy His protective decree.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:15 is a profound theological statement on God's active sovereignty and protective care over His covenant people. It establishes the principle that those whom God has chosen and commissioned for His purposes are under His special, inviolable protection, and any harm inflicted upon them is considered an affront to God Himself. This verse underscores God's unwavering faithfulness to His promises, demonstrating His commitment to preserve the lineage through whom His redemptive plan would unfold. It serves as a testament to God's ultimate authority over all earthly powers, showing that He will "reprove kings" and intervene directly to safeguard His chosen ones, ensuring that His divine will cannot be thwarted by human opposition. This divine protection extends not just to physical safety but also to the preservation of their spiritual integrity and their prophetic message, ensuring the integrity of God's word through His chosen vessels.
REFLECTION AND APPLICATION
Psalms 105:15 carries enduring relevance for believers today, inviting us to contemplate God's profound care for His people and our posture towards those He has called. Firstly, it instills a deep trust in God's sovereign protection over His church and individual believers. Just as He safeguarded the vulnerable patriarchs, He continues to watch over His people, ensuring His purposes are fulfilled despite opposition. This calls us to rest in His unfailing providence, knowing that no weapon formed against us will ultimately prosper if we are walking in His will and fulfilling His calling. Secondly, the verse challenges us to cultivate a profound respect for those whom God has genuinely called and set apart for spiritual leadership and prophetic ministry within the body of Christ. While this does not negate the need for biblical discernment and accountability, it warns against casual criticism or malicious opposition towards legitimate spiritual authority, reminding us that such actions can be seen as a direct affront to God Himself. Finally, it reminds us of the gravity of opposing God's work or harming His genuine servants, serving as a sober warning that such actions invite divine displeasure and potential judgment. Our ultimate allegiance is to God, and our treatment of His people reflects our reverence for Him and our understanding of His divine authority.
Questions for Reflection
FAQ
Who are "mine anointed" and "my prophets" in the context of Psalms 105:15?
Answer: In the immediate historical and literary context of Psalms 105, "mine anointed" and "my prophets" primarily refer to the patriarchs—Abraham, Isaac, and Jacob—and their immediate descendants. These individuals were chosen by God, set apart for His special purposes, and were the recipients and bearers of His covenant promises. Abraham, for instance, is explicitly called a prophet in Genesis 20:7. While the term "anointed" often refers to kings or priests consecrated with oil, here it signifies divine selection and empowerment, emphasizing their unique status as God's representatives during Israel's formative, nomadic period. God protected them directly, rebuking kings like Pharaoh (Genesis 12:17) and Abimelech (Genesis 20:6) for their sakes, demonstrating their inviolable status.
Does this verse mean we should never question or criticize spiritual leaders today?
Answer: Psalms 105:15 emphasizes the sacredness of those genuinely called and set apart by God, and it warns against malicious harm or opposition to them. However, this does not mean that all spiritual leaders are beyond question or accountability. The New Testament encourages discernment (1 John 4:1) and provides clear guidelines for addressing sin, even among leaders (1 Timothy 5:19-20). The principle conveyed is about respecting God's divine calling and avoiding destructive, ungodly opposition, rather than blindly following or refraining from constructive, biblically-grounded critique when necessary. The focus is on protecting God's work and His genuine servants from malicious harm, not on shielding individuals from legitimate scrutiny or accountability.
How does God "reprove kings" for the sake of His people, as mentioned in the preceding verse (Psalms 105:14)?
Answer: As seen in the historical narratives of the Old Testament, God "reproved kings" through various means. This could involve direct divine intervention, such as sending plagues (e.g., Pharaoh in Genesis 12:17), appearing in dreams or visions to issue warnings (e.g., Abimelech in Genesis 20:3-7), or orchestrating political and military events to protect His people. The phrase signifies God's sovereign control over nations and rulers, demonstrating His power to intervene in human affairs to ensure the safety and advancement of His chosen ones and the fulfillment of His covenant purposes. This divine intervention showcases His ultimate authority over all earthly powers.
CHRIST-CENTERED FULFILLMENT
Psalms 105:15 finds its ultimate and most profound fulfillment in Jesus Christ, the quintessential "Anointed One" (Messiah/Christ) and the supreme "Prophet" (Deuteronomy 18:15; Acts 3:22). While the psalm speaks of God's protection over the patriarchs, it powerfully foreshadows the divine safeguarding of the Son, whom God uniquely set apart for His redemptive mission. Any attempt to "touch" or "harm" Jesus, the true Lamb of God, ultimately served God's sovereign plan for salvation, as His crucifixion was not a defeat but the very means by which God achieved victory over sin and death (John 19:11). Furthermore, this verse extends to Christ's body, the Church. Jesus Himself declared that "he who touches you touches the apple of his eye" (Zechariah 2:8, a passage originally concerning Israel, but applied to the Church as Christ's spiritual body). When Saul persecuted believers, Jesus confronted him directly, "Why are you persecuting Me?" (Acts 9:4), powerfully illustrating that harm done to His "anointed" people is harm done to Him. Thus, Psalms 105:15 points to God's unwavering commitment to protect His Messiah and, by extension, His Church, ensuring that His redemptive purposes will be fully realized through Christ.