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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 He confirmed the same for a law, a law never to be repealed.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.
"The king sent and loosed him, the prince of the peoples, and let him go free" [Psalm 105:20]. The "king" is the same as "the prince of the peoples:" he "loosed" him from his bonds "and let him go free" from his prison. "He made him lord also of his house: and ruler of all his substance" [Psalm 105:21]. "That he might inform his princes like himself, and teach his old men wisdom" [Psalm 105:22]. The Greek has, "and teach his elders wisdom." Which might altogether be rendered to the letter thus; "Might inform his princes like himself, and make his elders wise." The word translated old men being presbyters or elders, not gerontas, old men: and to teach wisdom being from the Greek to sophize, which cannot be rendered by a single word in Latin, and is from the word sophia, wisdom, different from prudence, which is in Greek phronesis. Yet we do not read this in the high elevation of Joseph, as we read not of fetters in his low estate. But how could it happen that so great a man, the worshipper of the One True God, while in Egypt, should have been intent upon the nourishing of bodies, and the government of carnal matters only, and have felt no anxiety for souls, and how he could render them better? But those things are written in that history, which, according to the intention of the writer, in whom was the Holy Spirit, were judged sufficient for signifying future events in that narration.
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SUMMARY
Psalms 105:20 vividly recounts the pivotal moment when Pharaoh, the supreme monarch of Egypt, commanded the release of Joseph from his unjust imprisonment. This verse, situated within a broader historical psalm celebrating God's covenant faithfulness, highlights a dramatic reversal of fortune that, while enacted by a human ruler, is presented as a divinely orchestrated act. It underscores God's sovereign control over human authorities and circumstances, demonstrating His unwavering commitment to His redemptive plan for Israel, even through the trials and triumphs of individuals like Joseph.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:20 employs several effective literary devices to emphasize the significance of Joseph's liberation. Synonymous Parallelism is evident in the two clauses that essentially convey the same action by the same agent: "The king sent and loosed him" is powerfully echoed by "the ruler of the people, and let him go free." This repetition serves to underscore the authority of the act and the completeness of Joseph's liberation. There is also an element of Narrative Compression, where a complex series of events—Joseph's interpretation of Pharaoh's dreams, Pharaoh's realization of Joseph's wisdom, and the subsequent royal command—are distilled into a concise, impactful statement. The use of "the king" and "the ruler of the people" functions as a form of Apposition, where the second phrase clarifies and reinforces the identity and absolute authority of the first, leaving no doubt as to the source of the decree. While not explicitly stated, the verse also carries a strong implied Divine Agency, as the psalm's overarching theological framework suggests that Pharaoh's actions, though human, are ultimately orchestrated by God's sovereign hand to fulfill His redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's active involvement in human history, demonstrating His sovereign control over even the most powerful earthly rulers to fulfill His divine purposes. Joseph's release is a testament to God's perfect timing and His ability to turn seemingly hopeless situations into triumphs. It reminds us that suffering, though painful, can be a crucible through which God refines and prepares His servants for greater service, ultimately working all things for good for those who love Him and are called according to His purpose. This moment in Joseph's life is a powerful foreshadowing of God's greater acts of deliverance for His people throughout salvation history, culminating in the ultimate freedom found in Christ.
REFLECTION AND APPLICATION
Psalms 105:20 offers profound encouragement for believers navigating periods of waiting, injustice, or confinement, whether literal or metaphorical. Joseph's story reminds us that God's providence is at work even when circumstances seem bleak and human efforts are exhausted. Just as God remembered Joseph and orchestrated his release through an unlikely source—a pagan king—He remains faithful to His covenant people today. This verse calls us to cultivate a deep trust in God's perfect timing, knowing that His plans unfold according to His divine wisdom, not our limited understanding. It challenges us to recognize God's sovereignty over all earthly powers and circumstances, believing that He can use any person or situation, even those seemingly opposed to His will, to advance His good purposes. Ultimately, Joseph's liberation should inspire us to hope in God's ultimate deliverance, both in our personal lives from various forms of bondage and in the grand narrative of redemption, where God always brings about His intended freedom.
Questions for Reflection
FAQ
Who is "the king" referred to in this verse?
Answer: "The king" in Psalms 105:20 refers to Pharaoh, the supreme ruler of Egypt. The overarching narrative of Psalm 105, which recounts the history of Israel from Abraham through their time in Egypt, clearly points to the Egyptian monarch. This is further corroborated by the detailed account in the Book of Genesis, particularly Genesis 41, where Joseph interprets Pharaoh's dreams, leading directly to his dramatic release and subsequent elevation to a position of immense power. The appositional phrase "[even] the ruler of the people" further emphasizes that it was the highest authority in the land who commanded Joseph's liberation.
What is the significance of "loosed him" and "let him go free"?
Answer: The phrases "loosed him" and "let him go free" are highly significant because they emphasize the completeness, authority, and divine orchestration of Joseph's liberation. "Loosed him" (from the Hebrew pâthach) implies the breaking of physical bonds and the opening of a prison, signifying a physical release from confinement. "Let him go free" reinforces this by indicating a full restoration of liberty, not just from the prison cell but from the status of a prisoner, implying a complete and unhindered freedom. This was not a temporary reprieve but a definitive act of freedom, paving the way for Joseph's immediate exaltation to a position of immense power. The poetic parallelism underscores the finality and the divine hand at work in this pivotal moment, highlighting that God's plan for Joseph's deliverance was fully accomplished through Pharaoh's authoritative decree.
CHRIST-CENTERED FULFILLMENT
The dramatic liberation of Joseph by the king, as recounted in Psalms 105:20, serves as a profound Old Testament type pointing to the ultimate deliverance and exaltation found in Jesus Christ. Joseph, though innocent, suffered unjustly, was cast into a pit and then a prison, only to be released and elevated to a position of power where he became the savior of his people from famine. This narrative arc powerfully foreshadows Christ, the truly innocent One, who endured unimaginable suffering and death on the cross, was "loosed" from the bonds of the grave through His glorious resurrection, and was then exalted to the right hand of God, becoming the Savior of all humanity from the famine of sin and death. Just as Pharaoh, the "ruler of the people," released Joseph through his decree, God the Father, the ultimate sovereign, "sent" His Son into the world to set us free. Through Christ's atoning sacrifice and triumphant resurrection, we are truly "loosed" from the bondage of sin and spiritual death (John 8:36), delivered from the dominion of darkness and transferred into the kingdom of His beloved Son (Colossians 1:13-14), and granted the glorious freedom of the children of God. Joseph's journey from prison to palace, from suffering to glory, mirrors Christ's path from the cross to the throne, where He reigns as the true King of Kings, offering eternal freedom and life to all who believe. His ultimate exaltation, detailed in passages like Philippians 2:8-11, is the ultimate fulfillment of divine deliverance.