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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 He confirmed the same for a law, a law never to be repealed.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.
Not nature but foolishness makes the slave. Not manumission but learning makes a person free. Esau was born free, but he became a slave; Joseph was sold into slavery, but he was raised to power8 so that he might rule those who had purchased him. Yet he did not slight his obligation to work zealously; he clung to the heights of virtue; he preserved the liberty of innocence, the stronghold of blamelessness. So the psalmist beautifully says, “Joseph had been sold into slavery. They had bound his feet with fetters.” “He had been sold into slavery,” he says; he did not become a slave. They had bound his feet, but not his soul.How is his soul bound when he says, “The iron pierced his soul”? Although the souls of others were pierced with sin (iron is sin, because it pierces within), the soul of blessed Joseph did not lie open to sin but pierced through sin. He was not swayed by the beauty of his mistress’s charms, and so he did not experience the flames of passion, for he was aflame with the greater flame of divine grace. Thus, it is said very aptly of him, “Because the word of the Lord burned him,” and with this he quenched the fiery darts of the devil.
"But He had sent a man before them" [Psalm 105:17]. What man? "Even Joseph." How did He send him? "Joseph was sold to be a bond-servant." When this happened, it was the sin of his brethren, and, nevertheless, God sent Joseph into Egypt. We should therefore meditate on this important and necessary subject, how God uses well the evil works of men, as they on the other hand use ill the good works of God.
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SUMMARY
Psalms 105:17 profoundly declares God's meticulous foresight and sovereign hand in orchestrating Joseph's journey to Egypt. Far from being a mere victim of his brothers' malice, Joseph was divinely "sent" ahead as a providential forerunner, sold into servitude as a crucial step in God's grand plan to preserve the nascent nation of Israel from impending famine and prepare them for their eventual growth into a mighty people. This verse highlights God's unwavering faithfulness and demonstrates how He purposefully works through human circumstances, even suffering and injustice, to accomplish His redemptive purposes for His covenant people.
CONTEXT
Literary Context: Psalms 105 is a historical psalm, functioning as a national hymn of praise that systematically recounts God's covenant faithfulness to Israel from the time of Abraham through the Exodus and the wilderness wanderings. It forms part of a larger collection (Psalms 105-107) designed to remind the people of God's mighty acts and His unwavering commitment to His promises. The psalm begins by recounting God's covenant with Abraham, Isaac, and Jacob, emphasizing its eternal nature and divine oath found in passages like Psalms 105:8-11. Following this, the narrative shifts to the trials of the patriarchs, culminating in a significant focus on Joseph's pivotal role in Egypt, spanning verses 16-22. Psalms 105:17 serves as a crucial transition, introducing the detailed account of Joseph's suffering and subsequent exaltation as the divinely appointed means through which God would preserve Jacob's family from a severe famine. This positioning underscores God's active involvement in human affairs, demonstrating how even seemingly adverse events are integral to His overarching plan.
Historical & Cultural Context: The events referenced in Psalms 105:17 are rooted in the detailed narrative found in Genesis 37-50. In the ancient Near East, famine was a recurrent and devastating threat, often prompting migrations, with Egypt, due to its reliable Nile-based agriculture, frequently serving as a refuge, as seen in the accounts of Abraham and Isaac. The practice of selling individuals into servitude was common, whether due to debt, capture, or, as in Joseph's unique case, betrayal by family members. Joseph's brothers sold him to Ishmaelites for twenty shekels of silver, who then took him to Egypt (Genesis 37:28). While the human agents acted with malicious intent, the psalmist reinterprets this act through a profound divine lens, portraying it not as a random misfortune but as God's sovereign initiative. This perspective transforms a personal tragedy into a strategic move within God's overarching plan for His chosen people, reflecting the ancient Israelite understanding of divine providence actively shaping historical events.
Key Themes: Psalms 105:17 powerfully contributes to several foundational themes within the psalm and the broader biblical narrative. Firstly, it emphatically underscores Divine Sovereignty and Providence, asserting that God is not merely reactive but actively orchestrates events, even painful and unjust ones, to fulfill His purposes. Joseph's being "sent" and "sold" is presented as part of God's intentional design, not a random misfortune, a truth Joseph himself articulates in Genesis 50:20. Secondly, it highlights the theme of God's Unwavering Faithfulness to His Covenant, demonstrating how God meticulously preserves His chosen line (Jacob's family) even when they are few in number and face existential threats like famine, ensuring the continuity of His promises. Thirdly, the verse introduces Joseph as a Type or Forerunner, whose suffering, humiliation, and subsequent exaltation serve as a means of salvation for his people. This prefigures later biblical figures and, most significantly, the Messiah, who would also endure suffering to bring ultimate salvation. Finally, it illustrates the profound concept of Redemptive Suffering, where human evil and personal trials are transformed by God into instruments for good and the advancement of His divine plan.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist employs several potent literary devices in Psalms 105:17 to convey its profound theological message. Divine Foreshadowing is central, as Joseph's journey, marked by betrayal, suffering, and eventual exaltation to save his people, powerfully prefigures the redemptive work of Christ. There is also a strong element of Irony, where the human act of selling Joseph into slavery, intended for evil and personal gain by his brothers, is paradoxically presented as God's deliberate act of "sending" him for good. This highlights the overarching theme of Divine Providence, where God's ultimate purpose transcends and even redefines human intentions, demonstrating His absolute control over all circumstances. The concise phrasing also utilizes Economical Language, packing deep theological meaning into a few words, allowing the listener to recall the entire Joseph narrative and its profound implications for God's faithfulness and sovereign care.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:17 offers profound theological insights into the nature of God and His interaction with humanity. It underscores God's absolute sovereignty, demonstrating that even the most painful and unjust human actions can be woven into His perfect tapestry of redemption. Joseph's suffering was not wasted; it was a necessary prelude to his elevation and the salvation of his family, showcasing God's ability to turn evil into good. This verse reassures believers that God is always at work, meticulously planning and executing His purposes, even when circumstances appear chaotic or contrary to His promises. It invites a deep trust in God's providential care, recognizing that our personal trials may be part of a larger divine strategy for our good and the good of others, ultimately fulfilling His eternal designs.
REFLECTION AND APPLICATION
The story of Joseph, encapsulated in Psalms 105:17, serves as a powerful reminder that God's perspective on our lives is far grander and more encompassing than our own. When we face betrayal, injustice, or seemingly insurmountable obstacles, it's easy to feel like victims of circumstance, lost in the immediate pain and confusion. However, this verse challenges us to look beyond the present suffering and recognize the potential for divine purpose in our trials. Just as Joseph's enslavement was part of God's intentional "sending," our current difficulties might be God's way of positioning us for future service, profound spiritual growth, or to be a unique blessing to others. It calls us to cultivate a deep, abiding trust in God's sovereignty, knowing that He is meticulously working all things for our ultimate good and the fulfillment of His kingdom purposes, even when the path is arduous, unclear, and seemingly devoid of hope. This perspective transforms our lament into a posture of expectant faith, recognizing that God's plan is always unfolding, even in the darkest valleys.
Questions for Reflection
FAQ
Was Joseph's suffering God's direct will, or was it a result of human sin that God merely used?
Answer: Psalms 105:17 frames Joseph's experience as God's direct initiative ("He sent a man before them, even Joseph, who was sold for a servant"). This does not negate the reality of human sin (his brothers' malice, Potiphar's wife's false accusation, the cupbearer's forgetfulness), but rather asserts God's ultimate sovereignty over those sinful acts. The biblical perspective, often termed "compatibilism," is that God can permit sin and even use its consequences to achieve His righteous purposes, without Himself being the author or instigator of sin. Joseph himself articulates this profound theological truth in Genesis 50:20, stating, "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives." This highlights that God's providential hand is so powerful and wise that it can redeem and repurpose even the darkest human intentions for His glory and the ultimate good of His people.
CHRIST-CENTERED FULFILLMENT
The story of Joseph, as succinctly summarized in Psalms 105:17, serves as a profound type or foreshadowing of Jesus Christ, the ultimate deliverer. Like Joseph, Jesus was "sent" by His Father into a world that largely rejected Him and His message (John 3:17). He was betrayed by His own people (John 1:11), sold for a price (Matthew 26:15), and suffered unjustly, enduring humiliation and a servant's death on the cross (Philippians 2:7-8). Yet, this suffering was not an accident but part of God's eternal, divine plan, "delivered up according to the definite plan and foreknowledge of God" (Acts 2:23). Just as Joseph's humiliation led to his exaltation as ruler over Egypt, saving his family from famine, so too was Jesus exalted to the right hand of God after His suffering, becoming the Lord of all, through whom salvation is offered to all who believe (Philippians 2:9-11). Joseph saved his family physically from starvation; Christ saves humanity spiritually, taking away the sin of the world and offering eternal life (John 1:29; Romans 5:8). Thus, Psalms 105:17 points us to the ultimate divine "sending" in the person and redemptive work of Jesus, the true Lamb of God, whose suffering and exaltation secured eternal life for all who trust in Him.