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Commentary on Psalms 105 verses 25–45
After the history of the patriarchs follows here the history of the people of Israel, when they grew into a nation.
I. Their affliction in Egypt (Psa 105:25): He turned the heart of the Egyptians, who had protected them, to hate them and deal subtilely with them. God's goodness to his people exasperated the Egyptians against them; and, though their old antipathy to the Hebrews (which we read of Gen 43:32; Gen 46:34) was laid asleep for a while, yet now it revived with more violence than ever: formerly they hated them because they despised them, now because they feared them. They dealt subtilely with them, set all their politics on work to find out ways and means to weaken them, and waste them, and prevent their growth; they made their burdens heavy and their lives bitter, and slew their male children as soon as they were born. Malice is crafty to destroy: Satan has the serpent's subtlety, with his venom. It was God that turned the hearts of the Egyptians against them; for every creature is that to us that he makes it to be, a friend or an enemy. Though God is not the author of the sins of men, yet he serves his own purposes by them.
II. Their deliverance out of Egypt, that work of wonder, which, that it might never be forgotten, is put into the preface to the ten commandments. Observe,
1.The instruments employed in that deliverance (Psa 105:26): He sent Moses his servant on this errand and joined Aaron in commission with him. Moses was designed to be their lawgiver and chief magistrate, Aaron to be their chief priest; and therefore, that they might respect them the more and submit to them the more cheerfully, God made use of them as their deliverers.
2.The means of accomplishing that deliverance; these were the plagues of Egypt. Moses and Aaron observed their orders, in summoning them just as God appointed them, and they rebelled not against his word (Psa 105:28) as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians, but stretched forth their hand to inflict them as God appointed. Those that are instructed to execute judgment will find their remissness construed as a rebellion against God's word. The plagues of Egypt are here called God's signs, and his wonders (Psa 105:27); they were not only proofs of his power, but tokens of his wrath, and to be looked upon with admiration and holy awe. They showed the words of his signs (so it is in the original), for every plague had an exposition going along with it; they were not, as the common works of creation and providence, silent signs, but speaking ones, and they spoke aloud. They are all or most of them here specified, though not in the order in which they were inflicted. (1.) The plague of darkness, Psa 105:28. This was one of the last, though here mentioned first. God sent darkness, and, coming with commission, it came with efficacy; his command made it dark. And then they (that is, the people of Israel) rebelled not against God's word, namely, a command which some think was given them to circumcise all among them that had not been circumcised, in doing which the three days' darkness would be a protection to them. The old translation follows the Septuagint, and reads it, They were not obedient to his word, which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for it in the Hebrew. (2.) The turning of the river Nilus (which they idolized) into blood, and all their other waters, which slew their fish (Psa 105:29), and so they were deprived, not only of their drink, but of the daintiest of their meat, Num 11:5. (3.) The frogs, shoals of which their land brought forth, which poured in upon them, not only in such numbers, but with such fury, that they could not keep them out of the chambers of their kings and great men, whose hearts had been full of vermin, more nauseous and more noxious-contempt of, and enmity to, both God and his Israel. (4.) Flies of divers sorts swarmed in their air, and lice in their clothes, Psa 105:31; Exo 8:17, Exo 8:24. Note, God can make use of the meanest, and weakest, and most despicable animals, for the punishing and humbling of proud oppressors, to whom the impotency of the instrument cannot but be a great mortification, as well as an undeniable conviction of the divine omnipotence. (5.) Hail-stones shattered their trees, even the strongest timber-trees in their coasts, and killed their vines, and their other fruit-trees, Psa 105:32, Psa 105:33. Instead of rain to cherish their trees, he gave them hail to crush them, and with it thunder and lightning, to such a degree that the fire ran along upon the ground, as if it had been a stream of kindled brimstone, Exo 9:23. (6.) Locusts and caterpillars destroyed all the herbs which were made for the service of man and ate the bread out of their mouths, Psa 105:34, Psa 105:35. See what variety of judgments God has, wherewith to plague proud oppressors, that will not let his people go. God did not bring the same plague twice, but, when there was occasion for another, it was still a new one; for he has many arrows in his quiver. Locusts and caterpillars are God's armies; and, how weak soever they are singly, he can raise such numbers of them as to make them formidable, Joe 1:4, Joe 1:6. (7.) Having mentioned all the plagues but those of the murrain and boils, he concludes with that which gave the conquering stroke, and that was the death of the first-born, Psa 105:36. In the dead of the night the joys and hopes of their families, the chief of their strength and flower of their land, were all struck dead by the destroying angel. They would not release God's first-born, and therefore God seized theirs by way of reprisal, and thereby forced them to dismiss his too, when it was too late to retrieve their own; for when God judges he will overcome, and those will certainly sit down losers at last that contend with him.
3.The mercies that accompanied this deliverance. In their bondage, (1.) They had been impoverished, and yet they came out rich and wealthy. God not only brought them forth, but he brought them forth with silver and gold, Psa 105:37. God empowered them to ask and collect the contributions of their neighbours (which were indeed but part of payment for the service they had done them) and inclined the Egyptians to furnish them with what they asked. Their wealth was his, and therefore he might, their hearts were in his hand, and therefore he could, give it to the Israelites. (2.) Their lives had been made bitter to them, and their bodies and spirits broken by their bondage; and yet, when God brought them forth, there was not one feeble person, none sick, none so much as sickly, among their tribes. They went out that very night that the plague swept away all the first-born of Egypt, and yet they went out all in good health, and brought not with them any of the diseases of Egypt. Surely never was the like, that among so many thousands there was not one sick! So false was the representation which the enemies of the Jews, in after-ages, gave of this matter, that they were all sick of a leprosy, or some loathsome disease, and that therefore the Egyptians thrust them out of their land. (3.) They had been trampled upon and insulted over; and yet they were brought out with honour (Psa 105:38): Egypt was glad when they departed; for God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. God can and will make his church a burdensome stone to all that heave at it and seek to displace it, so that those shall think themselves happy that get out of its way, Zac 12:3. When God judges, he will overcome. (4.) They had spent their days in sorrow and in sighing, by reason of their bondage; but now he brought them forth with joy and gladness, Psa 105:43. When Egypt's cry for grief was loud, their first-born being all slain, Israel's shouts for joy were as loud, both when they looked back upon the land of slavery out of which they were rescued and when they looked forward to the pleasant land to which they were hastening. God now put a new song into their mouth.
4.The special care God took of them in the wilderness. (1.) For their shelter. Besides the canopy of heaven, he provided them another heavenly canopy: He spread a cloud for a covering (Psa 105:39), which was to them not only a screen and umbrella, but a cloth of state. A cloud was often God's pavilion (Psa 18:11) and now it was Israel's; for they also were his hidden ones. (2.) For their guidance and refreshment in the dark. He appointed a pillar of fire to give light in the night, that they might never be at a loss. Note, God graciously provides against all the grievances of his people, and furnishes them with convenient succours for every condition, for day and night, till they come to heaven, where it will be all day to eternity. (3.) He fed them both with necessaries and dainties. Sometimes he furnished their tables with wild fowl (Psa 105:40): The people asked, and he brought quails; and, when they were not thus feasted, yet they were abundantly satisfied with the bread of heaven. Those are curious and covetous indeed who will not be so satisfied. Man did eat angels' food, and that constantly and on free-cost. And, as every bit they ate had miracle in it, so had every drop they drank: He opened the rock, and the waters gushed out, Psa 105:41. Common providence fetches waters from heaven, and bread out of the earth; but for Israel the divine power brings bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and courses of nature. The water did not only gush out once, but it ran like a river, plentifully and constantly, and attended their camp in all their removes; hence they are said to have the rock follow them (Co1 10:4), and, which increased the miracle, this river of God (so it might be truly called) ran in dry places, and yet was not drunk in and lost, as one would have expected it to be, by the sands of the desert of Arabia. To this that promise alludes, I will give rivers in the desert, to give drink to my chosen, Isa 43:19, Isa 43:20.
5.Their entrance, at length, into Canaan (Psa 105:44): He gave them the lands of the heathen, put them in possession of that which they had long been put in hopes of; and what the Canaanites had taken pains for God's Israel had the enjoyment of: They inherited the labour of the people; and the wealth of the sinner is laid up for the just. The Egyptians had long inherited their labours, and now they inherited the labours of the Canaanites. Thus sometimes one enemy of the church is made to pay another's scores.
6.The reasons why God did all this for them. (1.) Because he would himself perform the promises of the word, Psa 105:42. They were unworthy and unthankful, yet he did those great things in their favour because he remembered the word of his holiness (that is, his covenant) with Abraham his servant, and he would not suffer one iota or tittle of that to fall to the ground. See Deu 7:8. (2.) Because he would have them to perform the precepts of the word, to bind them to which was the greatest kindness he could put upon them. He put them in possession of Canaan, not that they might live in plenty and pleasure, in ease and honour, and might make a figure among the nations, but that they might observe his statutes and keep his laws, - that, being formed into a people, they might be under God's immediate government, and revealed religion might be the basis of their national constitution, - that, having a good land given them, they might out of the profits of it bring sacrifices to God's altar, - and that, God having thus done them good, they might the more cheerfully receive his law, concluding that also designed for their good, and might be sensible of their obligations in gratitude to live in obedience to him. We are therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the psalm concludes may be taken both as a thankful acknowledgment of God's favours and as a cheerful concurrence with this great intention of them. Has God done so much for us, and yet does he expect so little from us? Praise you the Lord.
"He smote their vines also and fig-trees; and broke every tree of their coasts" [Psalm 105:33]. This was done by the violence of the hail, and by lightnings; whence he spoke of the fire as "burning."
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SUMMARY
Psalms 105:33 vividly recounts a specific act of divine judgment during the Exodus narrative, detailing how God supernaturally destroyed the vital agricultural resources of Egypt—their vines, fig trees, and all other trees across their land. This verse serves as a powerful testament to God's absolute sovereignty over creation and His unwavering commitment to delivering His covenant people, demonstrating His punitive power against those who oppressed Israel and defied His will. It highlights the devastating impact of the plagues, particularly the plague of hail, which targeted the very economic and natural foundations of Egyptian society, leaving widespread desolation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:33 employs several powerful literary devices to convey its message with impactful force. Hyperbole is evident in the comprehensive destruction described, emphasizing the overwhelming and absolute nature of the plague. While the plague of hail was indeed devastating, the poetic language here underscores its totality, leaving no aspect of the land untouched. Metonymy is also present, where "vines" and "fig trees" stand in for the entire agricultural wealth, economic prosperity, and even the very lifeblood of Egypt. Their destruction symbolizes the economic collapse and the breaking of Pharaoh's power and the nation's self-reliance. Furthermore, the verse uses Vivid Imagery to paint a stark picture of widespread ruin, evoking the scene of shattered trees and blighted crops across the land. The strong, active verbs "smote" and "brake" contribute significantly to this imagery, creating a sense of forceful, irreversible divine action that leaves an indelible impression on the reader, underscoring the absolute power and decisive judgment of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:33 is a profound theological statement about God's active involvement in human history and His unwavering commitment to His covenant. The destruction of Egypt's agriculture is not merely an act of raw power but a precise demonstration of divine justice against a nation that oppressed God's chosen people and defiantly resisted His commands. It underscores God's absolute sovereignty over creation, revealing that even the natural elements are instruments perfectly attuned to His will and purposes. This verse teaches that God meticulously remembers His promises, and He will intervene decisively and powerfully to protect His people and execute judgment on their behalf. It serves as a powerful reminder that no earthly power, no matter how seemingly mighty or entrenched, can ultimately thwart God's sovereign purposes or escape His righteous judgment. The plagues, including this one, were meticulously designed to reveal Yahweh's uniqueness and supreme authority over all false gods and human boasts, compelling both Egypt and Israel to acknowledge His singular divinity.
REFLECTION AND APPLICATION
Psalms 105:33, while describing an ancient historical event, holds profound and enduring relevance for believers today. It calls us to deeply remember and reflect upon the immutable character of God: His unwavering justice, His omnipotent power, and His steadfast faithfulness to His covenant promises. In a world where injustice often seems to prevail, where human systems appear unshakeable, and where the wicked seem to prosper, this verse powerfully reminds us that God is actively involved in human affairs and will ultimately bring about His righteous judgment. It encourages us to cultivate an unshakeable trust in His sovereignty, knowing with certainty that He controls all things, from the smallest seed to the mightiest nation. For those facing oppression, injustice, or seemingly insurmountable obstacles, this passage offers immense comfort and hope, assuring us that God hears the cries of His people and will act on their behalf, just as He did for Israel. Conversely, it serves as a solemn warning against defying God or engaging in the oppression of others, reminding us that His judgment is real, comprehensive, and inescapable. Our appropriate response should be one of humble reverence, trusting obedience, and confident reliance on the God who faithfully remembers and fulfills His covenant.
Questions for Reflection
FAQ
What was the specific plague referred to in Psalms 105:33?
Answer: Psalms 105:33 directly refers to the seventh plague, the plague of hail, as comprehensively described in Exodus 9:13-35. This plague involved an unprecedented and devastating storm of severe hail mixed with fire, which utterly destroyed all vegetation, trees, and livestock that were exposed in the open fields throughout Egypt. The psalmist specifically highlights the destruction of "vines" and "fig trees" because these were vital agricultural crops and significant economic assets, making the impact particularly severe and economically ruinous for the Egyptians.
Why did God destroy the trees and crops of Egypt?
Answer: God destroyed the trees and crops of Egypt primarily as an act of divine judgment against Pharaoh's hardened heart, his persistent defiance, and the systemic oppression of the Israelites. This plague served multiple profound purposes: it powerfully demonstrated God's absolute sovereignty over creation, directly challenging the Egyptian deities associated with fertility, weather, and the land's bounty (such as Nut, the sky goddess; Shu, the air god; and Osiris, the god of vegetation and fertility). The destruction of their primary food source and economic foundation also aimed to break Pharaoh's will and compel him to release Israel, thereby fulfilling God's solemn promise to deliver His people from bondage, as clearly stated in Exodus 7:4-5.
How does this verse relate to the broader narrative of the Exodus?
Answer: Psalms 105:33 is an integral and crucial part of the broader Exodus narrative recounted in Psalm 105, which celebrates God's unwavering faithfulness to His covenant people. The plagues, including the catastrophic destruction of Egypt's agriculture, were essential and deliberate steps in God's grand plan to liberate Israel from slavery and powerfully demonstrate His supreme power to both the Egyptians and the Israelites. This verse, along with the other detailed plague descriptions, underscores God's active, purposeful intervention in human history to fulfill His promises and establish His people. It highlights that the Exodus was not a mere political uprising but a divinely orchestrated, miraculous event, showcasing God's unparalleled power to deliver and His righteous justice against those who defy Him, ultimately leading to Israel's inheritance of the Promised Land, as triumphantly declared in Psalms 105:43-45.
CHRIST-CENTERED FULFILLMENT
While Psalms 105:33 describes a historical act of judgment on ancient Egypt, its deeper theological resonance profoundly points toward the ultimate judgment and deliverance found in Jesus Christ. The destructive power of God unleashed upon Egypt's "vines" and "fig trees" foreshadows Christ's sovereign authority over all creation and His ultimate role as the final, righteous judge. Just as God "smote" the land of Egypt to liberate His people from physical bondage, Christ, through His sacrificial death and glorious resurrection, decisively "smote" the power of sin and death to liberate humanity from spiritual bondage, triumphing over all principalities and powers, as proclaimed in Colossians 2:15. The judgment on Egypt's agricultural wealth, which sustained their physical life, points to the spiritual famine and desolation that inevitably result from rejecting God's ultimate provision in Christ. Jesus Himself spoke of fruitless trees being cut down, symbolizing judgment on those who do not bear spiritual fruit (Matthew 7:19), and the withering of the fig tree as a powerful sign of judgment on spiritual barrenness and hypocrisy (Matthew 21:19). Ultimately, the deliverance of Israel through judgment on Egypt prefigures the infinitely greater salvation offered through the Lamb of God, who takes away the sin of the world (John 1:29), and whose glorious return will bring final judgment upon all unrighteousness, establishing His eternal kingdom where there will be no more curse, no more destruction, and only perfect communion with God (Revelation 22:3).