TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 105:8–24. His four-level outline is real structure in the source text, so it is rendered as structure.
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 He confirmed the same for a law, a law never to be repealed.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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Joseph also came into Egypt, and Jacob was a stranger in the land of Ham" [Psalm 105:23]. Israel is the same with Jacob, as is Egypt with the land of Ham. Here it is very plainly shown, that the Egyptian race sprang from the seed of Chain, the son of Noah, whose first-born was Canaan. So that in those copies wherein in this passage Canaan is read, we must alter the reading. It is better construed, "was a stranger," than "dwelt," as other copies have it: which would be the same as "was an inhabitant," for it means nothing different; the very same word is used in the Greek passage above, where it is said, "Very few, and they strangers in the land." Moreover, the state of an incola or accola does not signify a native, but a stranger. Behold how "they went from one nation to another." What had been briefly proposed, has been briefly explained in the narration. But from what kingdom they passed over to another people may well be asked. For they were not yet reigning in the land of Canaan, because the kingdom of the people of Israel had not yet been established there. How then can it be understood, except by anticipation, because the kingdom of their seed was destined there to exist?
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Summary
Psalm 105:23 serves as a foundational historical marker in Israel's narrative, succinctly documenting the divinely orchestrated relocation of Jacob, now bearing the name "Israel," and his entire family into Egypt. This pivotal event encapsulates their entry into a foreign land, a critical precursor to their miraculous growth into a nation, their subsequent period of bondage, and their eventual powerful deliverance, all undergirded by God's unwavering covenant faithfulness and meticulous providence.
Context
Literary Context
Psalm 105 is a grand historical psalm, a hymn of praise meticulously recounting God's mighty acts and steadfast covenant faithfulness towards Israel, from the patriarch Abraham through the momentous Exodus. Verses 1-15 establish the foundational covenant promises made to Abraham, Isaac, and Jacob, detailing their early sojournings as a small, vulnerable family. The narrative then shifts in verses 16-22 to the providential story of Joseph, emphasizing how God sent him ahead to Egypt to preserve life during a severe famine. Verse 23, therefore, marks the natural and divinely intended consequence of Joseph's elevated position: the entire family of Jacob, now identified corporately as "Israel," migrating to Egypt. This event is not an isolated incident but the crucial setup for the subsequent chapters of the psalm (vv. 24-45), which detail Israel's flourishing in Egypt, their eventual oppression, God's powerful intervention through Moses to deliver them, culminating in the giving of the Law and the inheritance of the land. The psalm's continuous flow underscores an unbroken chain of God's sovereign care and covenant keeping, with the entry into Egypt being a necessary, albeit challenging, step in His redemptive plan.
Historical & Cultural Context
The historical setting for Psalm 105:23 is the late patriarchal period, specifically the migration of Jacob's family into Egypt, as comprehensively detailed in the book of Genesis, particularly Genesis 46. This event is traditionally dated to the Middle Bronze Age (roughly 18th-17th century BCE). Egypt, often referred to as "the land of Ham" in biblical texts (a reference to Ham, one of Noah's sons, whose descendants settled in Egypt, also known as Mizraim), was a powerful and fertile empire, a stark contrast to the famine-stricken land of Canaan. For nomadic pastoralists like Jacob's family, Egypt's Nile-fed lands offered a vital refuge and a place for their flocks to thrive. The cultural context involves the practice of "sojourning" (Hebrew: gûr), where foreign families or groups would reside in a host country under the protection of its ruler, often in specific designated areas like Goshen, as granted to Joseph's family (Genesis 47:6). This arrangement provided mutual benefit: the sojourners found sustenance, and the host country gained a workforce or tribute. However, such arrangements were always temporary, with the sojourners retaining their distinct identity and often facing the risk of changing political climates, which would later lead to their enslavement.
Key Themes
Psalm 105:23 powerfully contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it highlights Divine Providence, demonstrating God's meticulous orchestration of events. The move to Egypt, though seemingly a pragmatic response to a natural disaster (famine), was, in fact, a pre-planned step in God's larger design to preserve His chosen people and prepare them for nationhood, as explicitly stated by Joseph in Genesis 45:7-8. Secondly, the verse emphasizes the theme of Sojourning and Pilgrimage. The term "sojourned" (Hebrew: gûr) underscores that Jacob and his family were temporary residents, not permanent settlers, in Egypt. This concept resonates with the broader biblical understanding of God's people as strangers and pilgrims on earth, always looking towards their ultimate inheritance and God's promised dwelling place, a theme powerfully echoed in Hebrews 11:13-16. Thirdly, the verse reinforces Covenant Faithfulness. Even as Israel entered a foreign land, God's covenant with Abraham, Isaac, and Jacob remained steadfast. Their entry into Egypt, though leading to a period of hardship, was a necessary stage in the fulfillment of God's promise to multiply them into a great nation, ultimately leading to their miraculous Exodus and the inheritance of the Promised Land, demonstrating God's unwavering commitment to His word.
Exposition and Analysis
Key Word Analysis
This term refers to Jacob, whose name was changed by God after wrestling with an angel (Genesis 32:28). The use of "Israel" here is profoundly significant, as it refers not just to Jacob as an individual but to the nascent nation that would descend from him. It signifies God's covenant people, emphasizing their corporate identity and divine destiny even in their early, vulnerable stages of formation. The name itself means "he will rule as God," foreshadowing their future role among nations.
This primitive root verb properly means "to turn aside from the road for a lodging or any other purpose," thus to dwell as a temporary resident or alien in a foreign land. It implies a provisional stay, without owning property or having full rights of citizenship. This term highlights the provisional and non-permanent nature of Israel's stay in Egypt, setting the stage for their eventual departure and return to the Promised Land, underscoring that Egypt was never intended to be their permanent home.
In biblical geography, "the land of Ham" is a poetic or archaic designation for Egypt. Ham was one of Noah's sons, and his descendants, particularly Mizraim (the Hebrew name for Egypt), settled the region. This designation connects Egypt to the broader post-Flood genealogy of nations found in Genesis 10 and serves as a reminder of the distinct, non-Israelite identity of the land where Jacob's family temporarily resided. It emphasizes the foreignness of their environment.
Verse Breakdown
"Israel also came into Egypt;"
This clause succinctly states the central historical event: the arrival of Jacob and his entire family (the seventy souls mentioned in Genesis 46:27) in the land of Egypt. The use of "Israel" rather than "Jacob" underscores the corporate identity of the burgeoning nation, emphasizing that this was not merely a family migration but a significant step in the formation of God's chosen people. Their entry was driven by the severe famine in Canaan, but ultimately orchestrated by divine providence through Joseph, who had already been sent ahead.
"and Jacob sojourned in the land of Ham."
This parallel clause reiterates the previous statement while adding crucial theological and geographical detail. "Jacob" here refers to the patriarch himself, emphasizing his personal experience of this temporary dwelling as the head of the family. The verb "sojourned" highlights the provisional and non-permanent nature of their stay, reinforcing the idea that Egypt was a temporary refuge, not their ultimate home or the land of promise. "The land of Ham" specifically identifies Egypt, grounding the narrative in its ancient geographical and historical context, while also emphasizing its foreign, non-covenantal nature. The parallelism reinforces the truth of the event while adding layers of meaning regarding identity and temporary residence.
Literary Devices
Psalm 105:23 employs several literary devices to convey its profound message with conciseness and impact. Parallelism is prominently evident in the two clauses: "Israel also came into Egypt; and Jacob sojourned in the land of Ham." The second clause echoes and elaborates on the first, using synonymous terms ("Israel" and "Jacob," "came into" and "sojourned") to reinforce the central idea of the family's relocation, while adding the specific geographical identifier "the land of Ham." This synonymous parallelism emphasizes the significance and certainty of the event. The use of Synecdoche is present in "Israel" referring to the entire family of Jacob, where the name of the patriarch stands in for the collective body of his descendants. This device highlights the corporate identity and destiny of God's chosen people, even when they are still a small, developing group. Furthermore, the phrase "land of Ham" serves as a Metonymy for Egypt, using a descendant's name to refer to the territory associated with them. This ancient designation adds a layer of historical depth and cultural specificity to the narrative, grounding it in the broader biblical understanding of nations and their origins, and subtly emphasizing Egypt's distinct, non-Israelite identity.
Theological and Thematic Connections
Psalm 105:23, while a concise historical statement, is rich with profound theological implications, primarily underscoring God's unwavering faithfulness and meticulous providence in the unfolding of His covenant plan. The entry into Egypt, seemingly a desperate measure to escape famine, was in fact a divinely orchestrated step, setting the stage for Israel's miraculous growth into a numerous nation, a necessary precursor to their deliverance and the establishment of the Mosaic covenant at Sinai. This verse reminds us that even in periods of displacement, hardship, or apparent setback, God remains sovereignly active, working all things for the good of those who love Him and are called according to His purpose. It highlights that God's promises are not contingent on human circumstances or geographical location but are fulfilled through His power and wisdom, often in ways that defy human expectation, demonstrating His steadfast commitment to His people across generations.
Reflection and Application
Psalm 105:23 invites us to reflect on the nature of God's profound providence in our own lives. Just as Jacob's family, the nascent Israel, entered a foreign land not knowing the full extent of their future sojourn or the trials ahead, so too do we often find ourselves in circumstances that feel unfamiliar, challenging, or beyond our immediate control. This verse reassures us that even in moments of displacement, uncertainty, or apparent setback, God is actively at work, orchestrating events for His greater purposes and for our ultimate good. Our "sojourns" in various life stages, careers, or geographical locations are not random occurrences but are part of His sovereign plan to shape us, preserve us, and fulfill His promises to us. Trusting in this divine oversight allows us to rest in His faithfulness, knowing that He is guiding us towards our ultimate home and destiny in Him, even through periods of temporary residence in what might feel like a "land of Ham"—a place that is not our true or final dwelling. This perspective fosters resilience and deepens our reliance on God's unfailing hand.
Questions for Reflection
FAQ
Why is Egypt called "the land of Ham" in this verse?
"The land of Ham" is an ancient biblical designation for Egypt. Ham was one of Noah's three sons, and his son Mizraim is the traditional ancestor of the Egyptians. In Hebrew, Egypt is commonly referred to as Mitzrayim, which is derived from Mizraim. Calling Egypt "the land of Ham" connects it to the post-Flood genealogy of nations found in Genesis 10, emphasizing its distinct identity and historical lineage from a biblical perspective. It's a poetic or archaic way of referring to the geographical region known as Egypt, highlighting its foreignness from the perspective of the covenant people.
Christ-Centered Fulfillment
Psalm 105:23, detailing Israel's entry into Egypt, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who perfectly embodies the ultimate sojourner and the true Israel. Just as Jacob's family went down to Egypt to be preserved and grow into a nation, so too was Jesus, as an infant, taken to Egypt by Joseph and Mary to escape Herod's murderous decree, fulfilling the prophecy, "Out of Egypt I called my son" (Matthew 2:15). This echoes Israel's initial sojourn and subsequent Exodus, portraying Jesus as the new and greater Israel, recapitulating the nation's history in His own life. Furthermore, Christ's entire earthly ministry can be understood as a sojourn; He "had nowhere to lay his head" (Matthew 8:20), identifying with the pilgrim status of God's people. His temporary dwelling among humanity, taking on flesh, was for the ultimate purpose of preserving His people from sin and death, just as Joseph preserved his family from famine. He is the true Lamb of God, whose sacrifice leads to the ultimate Exodus from spiritual bondage, ushering His followers into the promised inheritance of eternal life, a far greater land than Canaan, the New Heavens and New Earth where we will eternally dwell with God (Revelation 21:1-4).