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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 He confirmed the same for a law, a law never to be repealed.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.
Next he does relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. "His feet they hurt in the stocks: the iron entered into his soul, until his word came" [Psalm 105:18]. That Joseph was put in irons, we do not indeed read; but we ought no ways to doubt that it was so. For some things might be passed over in that history, which nevertheless would not escape the Holy Spirit, who speaks in these Psalms. We understand by the iron which entered into his soul, the tribulation of stern necessity; for he did not say body, but "soul." There is a somewhat similar expression in the Gospel, where Simeon says unto Mary, "A sword shall pierce through your own soul also." [Luke 2:35] That is, the Passion of the Lord, which was a fall unto many, and in which the secrets of many hearts were revealed, since their sentiments respecting the Lord were extorted from them, without doubt made His own Mother exceeding sorrowful, heavily struck with human bereavement. Now Joseph was in this tribulation, "until his word came," with which he truly interpreted dreams: whence he was introduced to the king, that unto him also he might foretell what would happen in respect to his dreams. [Genesis xli] But since he said, "Until his words were heard," that we might not altogether so understand "his," that any one might think so great an event was to be ascribed unto man; he at once added, "The word of the Lord inflamed him" [Psalm 105:19]; or, as other copies have it more closely from the Greek, "The word of the Lord fired him," that he also might be reputed among those to whom it is said, "Receive ye praise in His holy Name."
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SUMMARY
Psalms 105:18 offers a profound and poignant depiction of Joseph's severe suffering during his unjust imprisonment in Egypt. This verse, a concise yet powerful detail within the psalm's broader narrative of God's covenant faithfulness to Israel, vividly portrays the physical pain and profound confinement Joseph endured. It serves as a stark reminder that even God's chosen instruments may face intense adversity, yet within the overarching theological framework of the psalm, this suffering is understood as a divinely orchestrated prelude to a greater purpose and ultimate exaltation, demonstrating God's sovereign hand at work even in the most challenging circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:18 employs powerful Imagery to convey the severity and depth of Joseph's suffering. Phrases such as "hurt with fetters" and "laid in iron" create a vivid mental picture of his physical restraint, discomfort, and the oppressive nature of his imprisonment. The latter phrase, "he was laid in iron," functions as a profound Metaphor or Idiom, extending beyond a literal description of physical chains to communicate the deep psychological and spiritual impact of his confinement. It suggests that the harsh reality of his imprisonment permeated his very being, affecting his "soul" or inner self, not merely his body. This masterful use of language effectively draws the reader into Joseph's experience of profound affliction and injustice, highlighting the internal as well as external dimensions of his trial.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:18 serves as a potent reminder that God's sovereign plan frequently unfolds through periods of intense suffering and apparent injustice for His chosen servants. Joseph's ordeal, though undeniably painful and undeserved, was never outside the meticulous control of God but was intricately woven into the divine tapestry of redemption. This verse powerfully illustrates that even when circumstances appear bleak, and God's immediate presence feels distant, He is actively at work, using trials to refine character, deepen faith, and meticulously prepare individuals for future responsibilities and blessings. It compels believers to cultivate a perspective that looks beyond immediate hardship to the ultimate, redemptive purpose God has in mind, fostering trust that He can transform what was intended for evil into profound good.
REFLECTION AND APPLICATION
Joseph's experience, so poignantly encapsulated in Psalms 105:18, offers profound encouragement and a robust framework for believers navigating their own seasons of hardship, injustice, or various forms of confinement. Whether facing literal imprisonment, emotional distress, professional setbacks, relational brokenness, or spiritual dryness, this verse reminds us that our trials are not necessarily punitive but can be integral to God's preparatory and perfecting work in our lives. Just as Joseph's "iron" refined him for unparalleled leadership and the preservation of a nation, our own moments of intense pressure and "iron" can serve as divine crucibles for character development, deepening our dependence on God, and strengthening the very foundations of our faith. It calls us to cultivate a transcendent perspective that looks beyond the immediate pain to discern God's sovereign hand, trusting that He is working all things for our ultimate good and His greater glory, even when the path is arduous and the purpose remains shrouded in mystery. Our endurance in such times, rooted in an unwavering faith, can prepare us for future blessings and responsibilities, powerfully demonstrating the transformative power of tribulation when viewed through the lens of God's providence.
Questions for Reflection
FAQ
Was Joseph's suffering in prison a punishment from God?
Answer: No, Joseph's suffering in prison was not a punishment from God. The biblical narrative consistently portrays Joseph as righteous, faithful, and morally upright, even in the face of intense temptation and false accusation. Instead, his imprisonment was a divinely orchestrated, though painful, part of God's larger, redemptive plan to preserve his family and the nascent nation of Israel. As Joseph himself later declared to his brothers in Genesis 50:20, "You intended to harm me, but God intended it for good to accomplish what is now being done—the saving of many lives." His trials served as a crucial period of testing, refinement, and preparation, shaping his character and equipping him for the immense responsibilities he would eventually assume as Pharaoh's prime minister, ultimately demonstrating God's sovereign hand in all circumstances.
CHRIST-CENTERED FULFILLMENT
Psalms 105:18, depicting Joseph's profound suffering in "fetters" and the "iron" that entered his soul, serves as a poignant and powerful foreshadowing of the ultimate suffering of Jesus Christ, the greater Joseph, who was unjustly bound, afflicted, and imprisoned for the sake of His people. Just as Joseph was "sent ahead" by God to preserve physical life, so too was Christ sent into the world, willingly enduring unimaginable physical and spiritual agony for the eternal salvation of humanity. The "iron" that is said to have entered Joseph's soul finds its ultimate and most profound fulfillment in the crushing weight of sin and divine wrath that Jesus bore on the cross, where He was truly "laid in iron" for our transgressions (Isaiah 53:5). His hands and feet were literally pierced, fulfilling the imagery of being "hurt with fetters," not by chains of human making, but by the nails of crucifixion (Psalm 22:16). Yet, just as Joseph's unjust imprisonment led to his exaltation and the preservation of countless lives, Christ's death and burial—His ultimate "imprisonment" in the tomb—led to His glorious resurrection and ascension, securing eternal life, freedom from sin's bondage, and spiritual sustenance for all who believe (Philippians 2:8-11 and Hebrews 2:9-10). Thus, Joseph's suffering in Psalms 105:18 stands as a profound type, pointing with prophetic clarity to the redemptive suffering and ultimate triumph of our Lord Jesus Christ.