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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.
"Egypt was glad at their departing: for their fear fell upon them" [Psalm 105:38]; that is, the fear of the Hebrews upon the Egyptians. For "their fear" is not that with which the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? Why did they let them go as if they expected them to return? Why did they lend them gold and silver, as to men who were to return, and to repay them, if "Egypt was glad at their departing"? But we must understand, after that final destruction of the Egyptians, and the terrible overthrow of the mighty pursuing army in the Red Sea, that the rest of the Egyptians feared lest the Hebrews should return, and with great ease crush the relics of them: illustrating what he had stated, that He made His people stronger than their enemies.
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SUMMARY
Psalms 105:38 powerfully encapsulates the dramatic climax of the Exodus, revealing Egypt's profound relief and eagerness for Israel's departure. This verse underscores a complete reversal of power dynamics, where the formerly oppressed Israelites became a source of divine terror for their captors, compelling Egypt to hasten their release after the devastating plagues. It stands as a profound testament to God's sovereign power to deliver His people and execute precise judgment upon those who oppose His will, marking a pivotal moment in the unfolding of His covenant promises.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Irony is prominent, as the mighty Egyptian empire, which had enslaved Israel for centuries, is depicted as "glad" to see its slaves depart—a complete reversal of expected power dynamics. This "gladness" is not benevolent but a desperate relief from divine judgment, highlighting the unexpected outcome of God's intervention. Cause and Effect is clearly demonstrated: the "fear" that fell upon Egypt was the direct and undeniable cause of their "gladness" and urgency for Israel's departure. The phrase "fear of them fell upon them" also utilizes a form of Metonymy, where "them" (Israel) stands for the God who acts through them, emphasizing that the terror was ultimately from Yahweh. Furthermore, the imagery of "fear... fell upon them" conveys a sense of overwhelming, inescapable, and divinely imposed dread, almost a Personification of fear itself descending upon the nation, actively seizing and dominating its inhabitants.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates God's absolute sovereignty over nations and His unwavering commitment to His covenant people. It demonstrates that divine judgment is not merely punitive but also redemptive, serving to liberate the oppressed and establish God's purposes. The "fear" that fell upon Egypt is a recurring motif in the biblical narrative, signifying God's power to instill dread in the hearts of His enemies, paving the way for His people's deliverance and the fulfillment of His promises. This divine terror serves as a stark reminder that no earthly power, however mighty, can ultimately thwart God's will or prevent the liberation of those He has chosen. It underscores the truth that true power belongs to God alone, and He uses it to defend and deliver His own.
REFLECTION AND APPLICATION
Psalms 105:38 offers profound encouragement and a powerful lesson for believers today. It reminds us that God is actively involved in human history, capable of turning the most dire and oppressive situations around for the good of His people. When we face seemingly insurmountable obstacles, or when we feel trapped by circumstances that seem beyond our control, this verse assures us that God possesses the ultimate power to break chains of oppression, humble the proud, and establish His will. It calls us to trust in God's unwavering sovereignty and His faithfulness to His covenant promises, knowing that His purposes will ultimately prevail, even if His methods are unexpected or appear to defy human logic. Furthermore, it serves as a solemn warning that opposing God's divine plan will inevitably lead to His judgment and the triumph of His righteous purposes, urging us to align our lives with His will and to find our security not in human strength, but in His unfailing power.
Questions for Reflection
FAQ
What does "Egypt was glad when they departed" truly mean, given their prior resistance?
Answer: This phrase highlights the profound relief and desperation of the Egyptians, not a benevolent joy or a willing release. After enduring ten devastating plagues, culminating in the death of their firstborn, the Egyptians were utterly broken and terrorized. Their "gladness" was a desperate desire for the cessation of divine judgment and terror that had ravaged their land and people. It signifies that the plagues had achieved their purpose: to compel Pharaoh and his people to release Israel, even at the cost of losing their vast slave labor force. This "gladness" underscores the complete reversal of power dynamics, where the former oppressors were now eager to see their slaves leave, highlighting God's absolute power to humble the proud. This is corroborated in Exodus 12:33, which states, "And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men."
What kind of "fear" is described as falling upon the Egyptians?
Answer: The "fear" (Hebrew: pachad) described here is not mere apprehension but a deep, overwhelming, and divinely induced terror or dread. It was a supernatural fear instilled by God's manifest power through the plagues, particularly the final one. This fear paralyzed the Egyptians, broke their will, and compelled them to hasten Israel's departure. It was a judgment from God that demonstrated His absolute supremacy over Pharaoh and the gods of Egypt, ensuring that His people would be released. This concept of God instilling fear in the hearts of enemies is a recurring theme throughout the Old Testament, seen also in passages like Exodus 15:16, where the surrounding nations are said to be seized with dread, and Deuteronomy 2:25, where God promises to put the dread and fear of Israel upon all peoples under heaven.
CHRIST-CENTERED FULFILLMENT
Psalms 105:38 finds its ultimate Christ-centered fulfillment in the greater Exodus accomplished by Jesus Christ. Just as God delivered Israel from the bondage of Egypt through a display of overwhelming power that instilled fear in their oppressors, so too has Christ delivered humanity from the bondage of sin, death, and the power of the devil. The "fear" that fell upon Egypt foreshadows the decisive victory of Christ over spiritual adversaries. Through His death and resurrection, Jesus disarmed the powers and authorities, making a public spectacle of them, triumphing over them by the cross, as powerfully articulated in Colossians 2:15. The spiritual oppressors, like Egypt, are "glad" to see their captives released, not out of benevolence, but because their power has been broken, and their domain shattered. Christ's victory instills a holy "fear" in the spiritual realm, demonstrating His ultimate authority and rendering the one who had the power of death powerless, as described in Hebrews 2:14-15. He is the true Lamb of God, whose sacrifice secures our freedom, leading us out of spiritual slavery into the promised land of eternal life, fulfilling the promise of a greater deliverance that causes the defeated enemy to release its grip, just as Jesus declared, "Now is the judgment of this world; now will the ruler of this world be cast out" in John 12:31.