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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.
..."That they may keep His statutes, and seek out His law" [Psalm 105:45]. Lastly, since by the seed of Abraham he wished those to be understood here, who were truly the seed of Abraham, such as were not wanting even in that people; as the Apostle Paul clearly shows, when he says, "But not in all of them was God well pleased;" [1 Corinthians 10:5] for if He was not pleased with all, surely there were some in whom He was well pleased: since then this Psalm praises such men as this, he has said nothing here of the iniquities and provocations and bitterness of those with whom God was not well pleased. But since not only the justice but also the mercy of Almighty God, the merciful, was shown even unto the wicked; concerning these attributes the rest of the Psalm pursues the praises of God. And yet both sorts were in one people: nor did the latter pollute the good with the contagion of their iniquities. For "the Lord knows who are His;" [2 Timothy 2:19] and if he cannot separate in this world from wicked men, yet, "let every one that names the name of Christ depart from iniquity."...
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SUMMARY
Psalms 105:45 serves as the climactic conclusion to a historical psalm, encapsulating the profound purpose behind God's miraculous acts of deliverance and covenant faithfulness to Israel. After recounting the LORD's providential care from Abraham to the Exodus and the settlement in Canaan, this verse distills the ultimate reason for His redemptive work: that His people might live in grateful obedience to His divine commands, culminating in a resounding, collective call to worship and adoration.
CONTEXT
Literary Context: Psalms 105 is a magnificent historical hymn, meticulously tracing God's unwavering faithfulness to His covenant people, Israel, from the call of Abraham through the Egyptian bondage, the Exodus, and their establishment in the Promised Land. It functions as a grand narrative of divine providence, highlighting God's protective hand, His miraculous interventions, and His steadfast commitment to His promises. The psalm commences with an urgent exhortation to "Give thanks to the LORD, call upon his name; make known his deeds among the peoples!" Psalms 105:1, establishing a tone of remembrance and praise. Verse 45 acts as the grand finale, revealing the telos or ultimate purpose behind this sweeping historical recount: God's mighty acts were not ends in themselves, but were designed to bring Israel into a right relationship with Him, characterized by faithful obedience. This concluding verse also echoes the psalm's opening call to praise, forming a powerful inclusio that frames the entire historical narrative within the context of worship and grateful response.
Historical & Cultural Context: The psalm recounts events spanning centuries, from the patriarchal period (Abraham, Isaac, Jacob) through the Egyptian bondage, the Exodus, the wilderness wanderings, and the conquest of Canaan. This narrative reflects the foundational history of Israel, particularly the establishment of the Mosaic Covenant at Mount Sinai. Following their miraculous deliverance from slavery, God called Israel to be a "kingdom of priests and a holy nation" Exodus 19:6. The "statutes" and "laws" mentioned in Psalms 105:45 refer to the comprehensive body of divine instruction given at Sinai, which governed every aspect of Israelite life—religious, civil, and moral. Obedience to these laws was understood not as a means to earn salvation, but as the proper, grateful response to God's prior gracious deliverance and a necessary condition for maintaining their covenant relationship and enjoying the blessings of the Promised Land, as outlined in the covenant stipulations found in Deuteronomy 28.
Key Themes: This concluding verse powerfully encapsulates several key themes woven throughout Psalms 105 and the broader biblical narrative. Firstly, it underscores The Purpose of Divine Deliverance: God's mighty acts of salvation are not merely for the physical liberation of His people but are fundamentally purposed to draw them into a life of consecrated obedience and worship. This highlights that salvation always possesses a moral and relational dimension, aiming to transform the heart and actions of the redeemed. Secondly, it emphasizes Covenantal Responsibility: Having been recipients of such immense grace and power, Israel was called to respond with faithfulness. The phrase "That they might observe his statutes, and keep his laws" articulates the reciprocal nature of the covenant relationship, where God's blessings bring with them the joyous obligation to live in accordance with His divine will, as seen in passages like Deuteronomy 6:24. Finally, the concluding "Praise ye the LORD" links obedience directly to Obedience as True Worship, suggesting that genuine praise and adoration are not merely verbal expressions but are profoundly demonstrated through a life lived in conformity to God's revealed will. This reflects a holistic understanding of worship, where actions become an integral part of glorifying God, as echoed in 1 Samuel 15:22.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 105:45 employs several significant literary devices that amplify its message. The most prominent is Parallelism, specifically synonymous parallelism, seen in the pairing of "observe his statutes" and "keep his laws." These two phrases convey essentially the same core idea—comprehensive obedience to God's revealed will—but use different terms to deepen and reinforce the concept, emphasizing the totality of the expected response from Israel. Furthermore, the entire verse functions as a Purpose Clause for the preceding narrative of the psalm. The recounting of God's mighty acts throughout history serves as the reason "that they might observe his statutes, and keep his laws." This highlights a profound theological truth: God's redemption is always teleological, purposed towards a transformed relationship and obedient living. Finally, the psalm concludes with an Imperative ("Praise ye the LORD") which also forms an Inclusio with the psalm's opening call to praise Psalms 105:1. This literary framing device wraps the entire historical recount within the context of worship, powerfully asserting that the proper response to God's faithfulness is both obedient living and vocal adoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 105:45 stands as a profound theological statement, asserting that God's redemptive work is always purposed towards establishing a people who will live in grateful obedience to His commands. It challenges the notion that divine grace is an end in itself; rather, it is the powerful catalyst for a transformed life that honors God. The psalm teaches that true worship is holistic, encompassing not only verbal praise but also the practical outworking of God's will in daily life. This obedience is not burdensome legalism but the natural, joyous response of a people who have experienced God's unfailing love and deliverance. It reveals God's desire for an intimate, covenantal relationship where His people reflect His character through their adherence to His wise and good instructions, which are given for their flourishing and His glory.
REFLECTION AND APPLICATION
Psalms 105:45 serves as a timeless reminder for believers today that our salvation and the countless blessings we receive from God are not merely for our comfort or benefit, but are fundamentally purposed to draw us into a life of deeper obedience and heartfelt worship. Just as God's historical acts for Israel called for their faithful response, so too should our understanding of God's ultimate redemptive work in Christ inspire us to live according to His will. Our gratitude for His grace should fuel our desire to observe His statutes and keep His laws, recognizing that these are not arbitrary rules but divine instructions given for our good and for His glory. This verse challenges us to consider if our "praise ye the LORD" extends beyond our lips to encompass our daily choices, our relationships, and our very way of life, making our entire existence an act of worship.
Questions for Reflection
FAQ
Is the emphasis on "keeping laws" in the Old Testament still relevant for New Testament believers who are under grace, not law?
Answer: Yes, the emphasis on "keeping laws" remains profoundly relevant, though its context and enabling power are transformed under the New Covenant. Psalms 105:45 highlights that God's purpose in redemption is not just to liberate, but to enable a people to live in a way that honors Him. While believers are saved by grace through faith, not by works of the law Ephesians 2:8-9, this grace also empowers and calls us to live righteously. Jesus Himself stated that He did not come to abolish the Law but to fulfill it Matthew 5:17, and He summarized the Law in terms of loving God and loving neighbor Matthew 22:37-40. The Apostle Paul teaches that the Spirit enables us to fulfill the righteous requirements of the law Romans 8:4. Therefore, for New Testament believers, obedience to God's moral will, driven by love and empowered by the Holy Spirit, is the natural and grateful response to God's saving grace, and indeed, a vital expression of our "praise ye the LORD."
CHRIST-CENTERED FULFILLMENT
Psalms 105:45 finds its ultimate and most profound fulfillment in Jesus Christ. While Israel, the recipient of God's mighty acts, often struggled to "observe his statutes, and keep his laws," Jesus perfectly embodied this ideal. He lived a life of flawless obedience, perfectly fulfilling every requirement of God's law, not for His own benefit, but on behalf of His people Matthew 5:17. His perfect obedience, culminating in His sacrificial death on the cross, is the very foundation upon which our salvation rests. Furthermore, through the new covenant established in His blood, Christ enables us to live the very life of obedience that Psalms 105:45 calls for. The Holy Spirit, poured out upon believers, writes God's laws on our hearts and empowers us to walk in His statutes, transforming our desires and enabling us to obey from a place of love and gratitude, not legalistic compulsion Jeremiah 31:33, Ezekiel 36:27. Thus, our ability to "observe his statutes, and keep his laws" is a direct result of Christ's redemptive work, making our transformed lives a living "Praise ye the LORD," a testament to His perfect fulfillment of God's purposes and His ongoing power in us Philippians 2:13.