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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.
But in all these blessings of His, God does commend in Abraham the merit of faith. For the Psalmist goes on to say, "For why? He remembered His holy promise, which He made to Abraham His servant" [Psalm 105:42]. "And He brought forth His people with joy, and His chosen with gladness" [Psalm 105:43]. What he said, "His people," he has repeated in, "His chosen." So also what he said, "with joy," he has repeated in, "with gladness." "And gave them the lands of the heathen: and they took the labours of the people in possession" [Psalm 105:44]. "The lands of the heathen," and "the labours of the people," are the same; and the words, "He gave," are repeated in these, "they took in possession."
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SUMMARY
Psalms 105:43 serves as a triumphant capstone to God's mighty acts of deliverance for Israel, particularly their miraculous exodus from Egyptian bondage. This verse powerfully encapsulates the divine initiative in liberating His covenant people, emphasizing that He brought them forth with profound joy and exuberant gladness. It underscores both God's sovereign power and His deep delight in their freedom, thereby fulfilling His ancient promises and demonstrating His unwavering commitment to His chosen nation.
CONTEXT
Literary Context: Psalms 105 is a historical psalm, meticulously recounting God's covenant faithfulness to Israel from the patriarchal era through the Exodus and wilderness wanderings. Verse 43 functions as the climactic summary of the Exodus event itself, following a detailed narrative of the plagues God inflicted upon Egypt (Psalms 105:28-38) and the subsequent release of Israel. It immediately precedes the description of God's miraculous provision in the wilderness (Psalms 105:39-42) and the ultimate purpose of their deliverance: to possess the promised land and obey His statutes (Psalms 105:44-45). Thus, the verse marks the joyous and decisive transition from oppressive slavery to divinely ordained freedom, setting the stage for Israel's establishment as a nation under God's law.
Historical & Cultural Context: The historical backdrop for Psalms 105:43 is the foundational event of the Exodus from Egypt, a pivotal moment in Israelite identity and theology, traditionally dated to the 15th or 13th century BCE. The Israelites had endured centuries of brutal oppression and forced labor under the Pharaohs (Exodus 1:8-14). Their liberation was not merely a political or military victory but a profound act of divine redemption, demonstrating Yahweh's absolute supremacy over all the gods of Egypt and His unique, unbreakable covenant relationship with Israel. The "joy" and "gladness" mentioned in the verse accurately reflect the overwhelming relief, celebratory atmosphere, and profound gratitude of a people freed from generations of bondage. This response aligns with common cultural expressions of miraculous deliverance in the ancient Near East, often manifested through spontaneous songs, dances, and feasts, as exemplified by the communal celebration following the crossing of the Red Sea in Exodus 15:1-21.
Key Themes: This verse powerfully encapsulates several central themes woven throughout Psalms 105 and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Deliverance, emphatically stating that God Himself "brought forth" His people, not through human strength or strategy, but by His own mighty hand. This underscores His ultimate authority and active intervention in fulfilling His promises (e.g., Genesis 15:13-14). Secondly, it reinforces the theme of Covenant Faithfulness, as God remembers His eternal covenant with Abraham, Isaac, and Jacob (Psalms 105:8-10) and acts decisively to redeem His people according to His word. Thirdly, the explicit mention of "joy" and "gladness" introduces the theme of Redemptive Celebration, portraying the liberation as a cause for profound exultation, not only for the freed people but also implicitly reflecting God's own delight in their freedom. Finally, the phrases "his people" and "his chosen" powerfully reinforce the theme of Israel's Unique Status as God's elect, set apart for His divine purposes and recipients of His special, unwavering care (Deuteronomy 7:6-8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:43 employs several literary devices to enhance its impact and convey its profound message. Parallelism is prominently featured, specifically synonymous parallelism, where the second half of the verse ("and his chosen with gladness") reiterates and amplifies the meaning of the first half ("And he brought forth his people with joy"). "His people" is paralleled by "his chosen," and "joy" by "gladness," creating a powerful sense of emphasis and completeness regarding the jubilant and triumphant nature of the Exodus. The verse also utilizes Metonymy or Synecdoche by referring to "his people" and "his chosen," which are designations that stand for the entire nation of Israel, highlighting their corporate identity and their special, intimate relationship with God. The entire psalm itself functions as a Historical Narrative presented in poetic form, recounting past events of divine faithfulness to instruct, encourage, and inspire the present generation, with this verse serving as a triumphant summary within that overarching narrative. The use of strong emotional terms like "joy" and "gladness" also contributes to the vivid Imagery of a celebratory procession, painting a powerful picture of the Israelites' triumphant departure from bondage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:43 stands as a powerful testament to God's unchanging character as a faithful Deliverer who acts decisively and joyfully on behalf of His covenant people. It underscores that divine liberation is not merely an escape from bondage but a joyous, triumphant event, meticulously orchestrated by God's sovereign hand, fulfilling ancient promises. This act of bringing forth Israel with overwhelming joy and gladness establishes a foundational paradigm for understanding God's redemptive work throughout history, demonstrating His profound delight in the freedom and well-being of those He has chosen. It serves as a foundational narrative for Israel's identity, perpetually reminding them that their existence, prosperity, and unique status are rooted entirely in God's powerful, gracious, and joyful intervention.
REFLECTION AND APPLICATION
Psalms 105:43 offers profound and enduring encouragement for believers today, reminding us that our God is fundamentally a God of deliverance who delights in the freedom and flourishing of His people. Just as He brought Israel out of physical bondage in Egypt with overwhelming joy and gladness, He offers spiritual deliverance from the bondage of sin and death through the redemptive work of Jesus Christ. This verse invites us to recognize that our salvation is not merely an escape from condemnation but a cause for profound, celebratory joy – a divine triumph in which God Himself rejoices. It assures us that God's past faithfulness in delivering His people serves as an unshakeable foundation for trusting His present and future interventions in our lives, knowing that He is committed to bringing us into His promised rest with gladness. Our redemption, therefore, is not a somber obligation but a vibrant, ongoing celebration of God's power, love, and unwavering commitment to His chosen ones.
Questions for Reflection
FAQ
What is the significance of "joy" and "gladness" in this verse, beyond mere relief?
Answer: The terms "joy" (sâsôwn) and "gladness" (rinnâh) are profoundly significant as they convey the deep emotional and spiritual triumph of the Exodus, extending far beyond simple relief from suffering. They represent a deep, communal celebration and exultation that is both the natural human response to miraculous liberation from centuries of brutal slavery and a divinely ordained atmosphere for this foundational event. This joy underscores that God's act of deliverance was complete, glorious, and led to a state of vibrant freedom and a cause for widespread, even audible, rejoicing among His people. It also subtly hints at God's own delight in their freedom, as He Himself "brought them forth with joy." This emphasis on joy sets the tone for the new covenant relationship God desired with Israel, where freedom in Him is characterized by celebration and praise, as seen in passages like Deuteronomy 16:15 concerning the Feast of Tabernacles.
CHRIST-CENTERED FULFILLMENT
Psalms 105:43, with its triumphant declaration of God bringing forth His people with joy and gladness, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as God delivered Israel from physical bondage in Egypt, Christ delivers humanity from the spiritual bondage of sin, death, and the dominion of darkness. His resurrection is the quintessential "bringing forth" of His chosen ones, not merely from a nation's oppression but from the very power of darkness into His marvelous light (Colossians 1:13). The joy and gladness described in the psalm are supremely realized in the New Covenant, where believers experience the "joy of salvation" (Psalms 51:12) and the "fullness of joy" found eternally in God's presence through Christ (Psalms 16:11). Christ's finished work on the cross and His glorious resurrection are the definitive acts of divine deliverance, enabling all who believe to be counted among "his chosen" (Ephesians 1:4) and to enter into an eternal inheritance with shouts of triumph and unending gladness, anticipating the ultimate redemption when He returns to gather His people with great joy (Matthew 24:31).