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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 He confirmed the same for a law, a law never to be repealed.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.
He then begins to relate how it happened that they went from one nation to another, from one kingdom to another people. "He calls," he says, "for a famine upon the land: and broke all the staff of bread" [Psalm 105:16]. Thus it happened that they went from one nation to another, from one kingdom to another people. But the expressions of the holy Scriptures are not to be negligently passed by. "He called," he says, "for a famine upon the land;" as if famine were some person, or some animated body, or some spirit that would obey Him who called....Under this impression the old Romans consecrated some such deities, as the goddess Fever, and the god Paleness. Or means it, as is more credible, He said there should be famine; so that calling be the same thing as mentioning by name; mentioning by name, as speaking; speaking, as commanding? Nor does the Apostle say, [Romans 4:17] "He calls those things which be not, that they may be;" but, "as though they were." For with God that has already happened which, according to His disposition, is fixed for the future: for of Him it is elsewhere said, "He who made things to come." [Isaiah 45:11] And here when famine happened, then it is said to have been called, that is, that that which had been determined in His secret government, might be realized. Lastly, he at once expounds, how He called for the famine, saying, "He broke all the staff of bread."
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SUMMARY
Psalm 105:16 profoundly declares God's absolute sovereignty over all creation, specifically illustrating His deliberate orchestration of a severe famine. This verse, embedded within a historical psalm recounting God's covenant faithfulness to Israel, reveals how divine initiation of widespread food scarcity was a precise, purposeful act within His meticulously designed plan. Far from being a random disaster, this famine served as a crucial catalyst, setting in motion events that would ultimately preserve Jacob's family and prepare the way for their growth into a great nation in Egypt, thereby demonstrating God's unwavering providential care and redemptive intent even through hardship.
CONTEXT
Literary Context: Psalm 105 is a magnificent historical psalm, forming part of a larger collection (Psalms 105-107) that vividly narrates God's unwavering faithfulness to His covenant people, Israel, from the patriarchal era through the Exodus and wilderness wanderings. Its primary purpose is to call the community to "remember his marvelous works that he hath done" (Psalm 105:5) and to praise Him for His steadfast love. Verses 16-22 specifically pivot to the pivotal role of Joseph within God's grand redemptive narrative. The psalm details how God intentionally "sent a man before them, even Joseph" (Psalm 105:17), allowing him to be sold into slavery and imprisoned, only to ultimately elevate him to a position of immense power in Egypt. Verse 16 serves as the crucial narrative hinge, introducing the divinely ordained famine that necessitated Jacob's family's descent into Egypt, directly preceding the account of Joseph's elevation and his indispensable role as a deliverer. This establishes the famine not as a random misfortune, but as a deliberate act of divine providence, essential to the unfolding of God's plan.
Historical & Cultural Context: The famine described in Psalm 105:16 directly corresponds to the seven-year famine meticulously detailed in the Book of Genesis, particularly in Genesis 41:53-57. This was not a localized drought but a widespread, severe agricultural catastrophe affecting "all the face of the earth" (Genesis 41:56) and, crucially, the land of Canaan, where Jacob and his family resided. In the ancient Near East, natural disasters like famine were almost universally interpreted as direct acts of the gods, either as expressions of divine judgment or as integral components of a larger divine plan. The phrase "the staff of bread" (מַטֵּה־לֶחֶם, matteh-lechem) is a powerful idiom that underscores the absolute dependence of life on grain, which was the staple food for sustenance. Its "breaking" signifies a complete and utter cessation of the food supply, a catastrophic event that would inevitably force migration, desperate measures, and widespread suffering. This context highlights the severity of the famine and emphatically reinforces the psalmist's assertion of its divine orchestration and purpose.
Key Themes: Psalm 105:16 is a foundational verse for several profound theological themes woven throughout the psalm and the broader biblical narrative. Firstly, it powerfully underscores Divine Sovereignty and Providence, unequivocally asserting God's absolute authority and meticulous control over all circumstances, even those that bring immense hardship. The declaration "he called for a famine" leaves no room for doubt that God is not a distant observer but an active, intentional orchestrator of events according to His divine purpose, a truth echoed in Isaiah 46:10. Secondly, the verse highlights God's Absolute Control Over Sustenance, vividly illustrating humanity's complete dependence on Him for every aspect of life. The "breaking" of the "staff of bread" serves as a stark reminder that true provision comes ultimately from God alone, a concept reinforced in Deuteronomy 8:3. Lastly, this verse exemplifies God's use of Hardship for a Greater Redemptive Purpose. It demonstrates how seemingly devastating circumstances, like a widespread famine, are often precisely the instruments God employs within His intricate redemptive plan to achieve His ultimate benevolent goals, transforming potential disaster into an instrument of preservation and blessing, much like Joseph's profound theological insight in Genesis 50:20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 105:16 is crafted with several potent literary devices that amplify its theological message. The most striking is Metaphor, evident in the phrase "he brake the whole staff of bread." The "staff of bread" is a metaphorical representation of the essential means of sustenance, the very foundation and support of life provided by food. By stating that God "broke" this staff, the psalmist vividly depicts the complete and devastating cessation of the food supply, making the abstract concept of famine tangible and profoundly impactful. Furthermore, Anthropomorphism is clearly present in the depiction of God "calling for" a famine and "breaking" the staff. These are human actions attributed to God, making His divine agency and direct involvement in historical events more comprehensible and relatable to the audience. This device powerfully emphasizes God's active, personal orchestration of the famine rather than it being a mere natural phenomenon. The use of "the whole staff of bread" also contains an element of Hyperbole, underscoring the absolute and comprehensive nature of the famine, implying that no sustenance was available, thus heightening the sense of divine control and the severity of the crisis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 105:16 serves as a profound theological declaration about God's absolute sovereignty and His meticulous providence over all creation, including the seemingly destructive forces of nature. It unequivocally rejects any deistic notion of a distant God, instead presenting a God who actively intervenes in human affairs, orchestrating events—even those that bring hardship and suffering—to fulfill His redemptive purposes. The famine, though devastating and life-threatening, was not random but a divinely appointed crisis precisely designed to compel Jacob's family to move to Egypt. There, under Joseph's providential care, they would be preserved and grow into a great nation, ultimately setting the stage for the Exodus and the establishment of Israel as God's covenant people. This demonstrates the intricate nature of God's plans, which often utilize difficult circumstances as instruments for greater good and the advancement of His covenant promises. The verse also implicitly highlights humanity's utter dependence on God for every aspect of life, especially sustenance, reminding us that true provision comes ultimately and solely from Him.
REFLECTION AND APPLICATION
Psalm 105:16 offers a profoundly transformative lens through which to view life's inevitable challenges, both personal and global. In a world frequently plagued by natural disasters, economic downturns, pandemics, or deeply personal crises, this verse serves as a powerful reminder that God is neither absent nor passive. Instead, He remains sovereignly in control, even when circumstances appear chaotic, destructive, or utterly beyond human comprehension. Understanding that God can intentionally "call for a famine" and "break the staff of bread" for His ultimate purposes encourages a deeper, more radical trust in His overarching plan, even when we cannot immediately discern its benefits or meaning. It calls us to recognize His unseen hand in all circumstances, fostering a profound dependence on His provision, wisdom, and unfailing love. This perspective cultivates spiritual resilience, unwavering hope, and a deep sense of peace, knowing that our lives and the entire world are ultimately held securely in the hands of a wise, loving, and sovereign God who works all things together for the good of those who love Him and are called according to His purpose.
Questions for Reflection
FAQ
Does this verse imply God causes evil or suffering?
Answer: Psalm 105:16 asserts God's sovereign control over events, including those that bring hardship like famine. It's crucial to understand this within the broader biblical narrative. While God is depicted as initiating the famine, it is not for malevolent purposes or to cause suffering arbitrarily, but as an integral part of a larger redemptive plan to preserve His people and fulfill His covenant promises. The Bible distinguishes between God's ultimate sovereignty and the origin of moral evil, which stems from human sin. Here, the famine is a natural disaster, divinely orchestrated to serve a specific, good purpose—to bring Jacob's family to Egypt and preserve them from perishing. This aligns with the profound biblical truth that God can use even difficult circumstances for His glory and the ultimate good of His people, as powerfully articulated by Joseph in Genesis 50:20, where he tells his brothers, "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives." God's actions are always consistent with His holy, righteous, and benevolent character, even when they involve hardship to achieve a greater, benevolent end.
How does "staff of bread" relate to other biblical imagery of provision and sustenance?
Answer: The "staff of bread" is a powerful, evocative metaphor for essential physical sustenance, emphasizing humanity's absolute dependence on God for daily provision. This imagery resonates throughout the Bible, connecting to several key themes of divine provision. In the wilderness, God miraculously provided manna, a "bread from heaven," demonstrating His direct and supernatural provision when the natural "staff of bread" was absent (Exodus 16:4). More profoundly, this physical imagery foreshadows spiritual sustenance. Jesus declares Himself the "Bread of Life" in John 6:35, stating, "Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty." This elevates the concept beyond mere physical food to spiritual nourishment and eternal life found exclusively in Him. Furthermore, Jesus' teaching in Matthew 4:4 (quoting Deuteronomy 8:3) teaches that "man shall not live by bread alone, but by every word that comes from the mouth of God." Thus, the "staff of bread" ultimately points to God Himself as the ultimate source of all provision, both physical and spiritual, and to His Word as essential for true, abundant life.
CHRIST-CENTERED FULFILLMENT
Psalm 105:16, with its profound declaration of God's sovereign control over famine and His strategic use of hardship for redemptive purposes, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Just as God "broke the staff of bread" in Egypt to bring about physical preservation for Israel, He allowed His beloved Son, Jesus, to experience a profound "famine"—a complete deprivation of justice, peace, and ultimately, physical life itself—culminating in His crucifixion. This suffering, though seemingly a catastrophic breaking of all hope and the ultimate deprivation, was divinely orchestrated according to God's "definite plan and foreknowledge" (Acts 2:23) to bring about eternal spiritual sustenance for a humanity starving in sin. Christ is the true and eternal "Bread of Life" (John 6:35) who, by His broken body and shed blood on the cross, provides everlasting nourishment and delivers us from the spiritual famine of sin, death, and separation from God. Through His singular, perfect sacrifice, God provides not merely temporary physical sustenance but the fullness of life (John 10:10) and promises to meet "all your needs according to the riches of his glory in Christ Jesus" (Philippians 4:19). The famine in Egypt, orchestrated to preserve a physical lineage and foreshadow a greater salvation, ultimately points to the spiritual famine from which Christ delivers us, offering Himself as the ultimate, never-failing source of life and provision, in whom "all the fullness of the Deity lives in bodily form" and in whom "you have been given fullness" (Colossians 2:9-10) for all eternity.