TRV
Study This Verse
Commentary on Psalms 105 verses 8–24
We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise: -
I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant (Psa 105:8) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (Ch1 16:15), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made - with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb 11:8, Heb 11:9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself, Heb 6:13, Heb 6:14. Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, Psa 105:11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph 1:11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, Jo1 2:25; Tit 1:2.
II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that life by faith as they did.
1.They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, Psa 105:12-15. Here we may observe,
(1.)How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb 11:16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa 51:2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen 34:30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (Pe1 4:4) and to be hooted at as speckled birds, Jer 12:9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb 11:13. [3.] They were unsettled (Psa 105:13): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen 12:8; Gen 13:3, Gen 13:18); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.
(2.)How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, Psa 105:14, Psa 105:15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen 35:5, where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, "Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm." Pharaoh king of Egypt was plagued (Gen 12:17) and Abimelech king of Gerar was sharply rebuked (Gen 20:6) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God's rebukes if they do wrong. Secondly, God's prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, Jo1 2:27. Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet.
2.They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, Psa 105:16. Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive, Gen 49:24; Gen 50:20. In order to this, [1.] He was humbled, greatly humbled (Psa 105:17, Psa 105:18): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (Psa 105:18): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release (Psa 105:19), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab 2:3. At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment (Psa 105:20): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, Psa 105:21, Psa 105:22. He made him lord high chamberlain of his household (he made him lord of his house); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled, Gen 41:40, Gen 41:43, Gen 41:44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house, Israel also came into Egypt (Psa 105:23), where he and all his were very honourably and comfortably provided for many years. Thus the New Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev 12:14. Verily she shall be fed.
3.They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, Psa 105:24. In Egypt he increased his people greatly; they multiplied like fishes, so that in a little time they became stronger than their enemies and formidable to them. Pharaoh took notice of it. Exo 1:9, The children of Israel are more and mightier than we. When God pleases a little one shall become a thousand; and God's promises, though they work slowly, work surely.
"What time as they went from one nation to another, from one kingdom to another people" [Psalm 105:13]. This is a repetition of what he had said, "from one nation to another." "He suffered no man to do them harm: but reproved even kings for their sakes" [Psalm 105:14]. "Touch not," He said, "Mine anointed, and do My prophets no harm" [Psalm 105:15]. He declares the words of God chiding or reproving kings, that they might not harm the holy fathers, while they were small in number, very few, and they strangers in the land of Canaan. Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaks in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham, and another king not to harm Isaac, [Genesis 26:8-11] and others not to harm Jacob; while they were very few, and strangers, before he went over into Egypt to sojourn with his sons: which is understood to be herein mentioned. But since it occurred to ask, before they passed over and multiplied in Egypt, how so few in number, and those strangers in a foreign land, could maintain themselves: he next adds, "He suffered no man to do them wrong," etc.
Continue studying Psalms 105:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 105:13 concisely encapsulates a pivotal phase in Israel's foundational history, portraying the nomadic existence of the patriarchs—Abraham, Isaac, and Jacob—and their families. This verse vividly illustrates their continuous movement across diverse geographical and political landscapes, underscoring their inherent vulnerability as a numerically small, unrooted, and politically unaligned group. Yet, beneath this depiction of constant transition, the verse implicitly highlights God's unwavering covenant faithfulness and providential care, which meticulously preserved and guided them through every challenge, thereby laying the indispensable groundwork for the eventual fulfillment of His grand promises to His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:13 masterfully employs several literary devices to convey its profound message with succinct power. Parallelism is notably prominent, specifically synonymous parallelism, where the second clause ("from [one] kingdom to another people") reiterates and amplifies the meaning of the first ("from one nation to another"). This deliberate repetition serves to emphasize the continuous, extensive, and often challenging nature of the patriarchs' journeys. The Repetition of the phrase "from one... to another" creates a rhythmic and insistent effect that highlights the ceaseless movement and the absence of a fixed abode, thereby reinforcing their status as perpetual sojourners. Furthermore, the strategic use of "nation" and "kingdom" can be understood as a form of Metonymy, where the terms for the political or ethnic entities implicitly stand in for the rulers and inhabitants themselves. This subtly underscores the patriarchs' direct interactions with various authorities and diverse populations. Through these concise yet potent devices, the verse powerfully paints a vivid picture of vulnerability and constant transition, effectively setting the stage for the miraculous divine protection that is subsequently described in the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:13 profoundly illustrates the overarching theme of God's sovereign guidance and unwavering protection over His chosen people, even when they were in their most vulnerable and unestablished state. It highlights that the patriarchs' nomadic life, far from being a random or aimless wandering, was in fact a divinely orchestrated pilgrimage, an essential component for the meticulous unfolding of God's grand covenant plan. Despite their numerically small size and their status as "strangers" in foreign lands, God's absolute faithfulness ensured their miraculous survival and eventual growth, powerfully demonstrating that His promises are not contingent on human strength, stable circumstances, or earthly security, but solely on His unchanging and unwavering character. This verse serves as a foundational premise for understanding Israel's entire national history as an enduring testament to God's active, personal, and providential involvement in the lives of His people, meticulously preserving them through all challenges until the full and glorious realization of His redemptive purposes.
REFLECTION AND APPLICATION
Psalms 105:13 offers profound encouragement and a deep wellspring of spiritual nourishment for believers navigating periods of transition, uncertainty, or feeling like outsiders in a world that often feels profoundly foreign to their spiritual convictions. Just as God meticulously guided and protected the patriarchs through their challenging nomadic existence, His omnipresent presence and unwavering faithfulness remain constant for His people today. This verse serves as a powerful reminder that our ultimate security, peace, and belonging are not found in stable earthly circumstances, fixed geographical locations, or human power and influence, but rather in our unbreakable covenant relationship with the living God. It calls us to wholeheartedly embrace the journey of faith, understanding that life as a believer is inherently a pilgrimage, where we are continually called to trust God's sovereign leading through every "nation" and "kingdom" we pass through, knowing with absolute certainty that He is faithful to all His promises. Our true identity is rooted not in where we are physically located, but profoundly in whose we are, finding our ultimate belonging, rest, and home in Him alone, even when our physical circumstances are in a state of flux or uncertainty.
Questions for Reflection
FAQ
Who are "they" in Psalms 105:13, and why is their journey significant?
Answer: "They" in Psalms 105:13 refers to the foundational patriarchs of Israel—Abraham, Isaac, and Jacob—and their immediate families. Their journey is profoundly significant because it represents the very foundational period of God's covenant relationship with Israel. Despite being a numerically small, vulnerable group without a fixed homeland, their constant movement "from one nation to another, from [one] kingdom to another people" (as vividly described in Psalms 105:13) highlights God's miraculous preservation and meticulous guidance. This nomadic existence, extensively recounted in the book of Genesis, served as a powerful testament to God's active, personal involvement in their lives, protecting them from harm and ensuring the survival and growth of the lineage through whom His promises would be ultimately fulfilled, leading directly to the formation of the great nation of Israel.
What does this verse teach us about God's protection in difficult circumstances?
Answer: Psalms 105:13, especially when read in conjunction with the surrounding verses like Psalms 105:14-15, teaches us a profound truth about God's sovereign and unwavering protection over His people, even when they are most vulnerable and find themselves in foreign or hostile territories. It powerfully demonstrates that God's presence, power, and providential care are not limited by geographical boundaries, political dangers, or the strength of opposing forces. He actively intervenes, even "reproving kings for their sakes," ensuring that no one can ultimately harm His chosen ones without His permission. This provides immense comfort and assurance, reminding believers that even when they feel like "strangers and pilgrims" (as articulated in 1 Peter 2:11), God's watchful eye and protective hand are unfailingly upon them, meticulously guiding them through every challenging transition and safeguarding them according to His divine and perfect purpose.
CHRIST-CENTERED FULFILLMENT
Psalms 105:13, which poignantly depicts the patriarchs' precarious journey through various nations and kingdoms under the shield of divine protection, finds its ultimate and most profound Christ-centered fulfillment in several interconnected ways. Jesus Christ Himself is the quintessential sojourner, the eternal Son of God who willingly left His glorious heavenly abode to enter the "kingdoms" of this fallen world, not with a fixed earthly dwelling place (as He Himself noted in Matthew 8:20), but as a pilgrim on a divine, redemptive mission. He perfectly embodies the faithful "seed" of Abraham, through whom all the nations of the earth would ultimately be blessed, thereby fulfilling the very covenant promises that initiated with the patriarchs' call to journey (as powerfully articulated in Galatians 3:16). Moreover, the extraordinary protection afforded to the patriarchs serves as a powerful foreshadowing of Christ's unfailing, steadfast care for His church, His new covenant people, who are now called to be "strangers and pilgrims" in this present world, journeying towards a heavenly city (as beautifully described in Hebrews 11:16). Through Christ, believers are eternally assured of God's constant presence, guiding hand, and protective care, no matter what "nation" or "kingdom" they pass through in their earthly pilgrimage, knowing with unwavering certainty that He has overcome the world and is meticulously preparing an eternal dwelling place for them (as promised in John 14:2-3). Thus, the precarious yet divinely guided journeys of the patriarchs ultimately point to the secure, purposeful, and eternally guaranteed pilgrimage of God's people in Christ, guided and guarded by the true King of Kings and Lord of Lords.