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Psalm 105

God’s Faithfulness to Israel

O give thanks to the L ord, call on his name,

make known his deeds among the peoples.

Sing to him, sing praises to him;

tell of all his wonderful works.

Glory in his holy name;

let the hearts of those who seek the L ord rejoice.

Seek the L ord and his strength;

seek his presence continually.

Remember the wonderful works he has done,

his miracles, and the judgments he has uttered,

O offspring of his servant Abraham,

children of Jacob, his chosen ones.

He is the L ord our God;

his judgments are in all the earth.

He is mindful of his covenant forever,

of the word that he commanded, for a thousand generations,

the covenant that he made with Abraham,

his sworn promise to Isaac,

which he confirmed to Jacob as a statute,

to Israel as an everlasting covenant,

saying, “To you I will give the land of Canaan

as your portion for an inheritance.”

When they were few in number,

of little account, and strangers in it,

wandering from nation to nation,

from one kingdom to another people,

he allowed no one to oppress them;

he rebuked kings on their account,

saying, “Do not touch my anointed ones;

do my prophets no harm.”

When he summoned famine against the land,

and broke every staff of bread,

he had sent a man ahead of them,

Joseph, who was sold as a slave.

His feet were hurt with fetters,

his neck was put in a collar of iron;

until what he had said came to pass,

the word of the L ord kept testing him.

The king sent and released him;

the ruler of the peoples set him free.

He made him lord of his house,

and ruler of all his possessions,

to instruct his officials at his pleasure,

and to teach his elders wisdom.

Then Israel came to Egypt;

Jacob lived as an alien in the land of Ham.

And the L ord made his people very fruitful,

and made them stronger than their foes,

whose hearts he then turned to hate his people,

to deal craftily with his servants.

He sent his servant Moses,

and Aaron whom he had chosen.

They performed his signs among them,

and miracles in the land of Ham.

He sent darkness, and made the land dark;

they rebelled against his words.

He turned their waters into blood,

and caused their fish to die.

Their land swarmed with frogs,

even in the chambers of their kings.

He spoke, and there came swarms of flies,

and gnats throughout their country.

He gave them hail for rain,

and lightning that flashed through their land.

He struck their vines and fig trees,

and shattered the trees of their country.

He spoke, and the locusts came,

and young locusts without number;

they devoured all the vegetation in their land,

and ate up the fruit of their ground.

He struck down all the firstborn in their land,

the first issue of all their strength.

Then he brought Israel out with silver and gold,

and there was no one among their tribes who stumbled.

Egypt was glad when they departed,

for dread of them had fallen upon it.

He spread a cloud for a covering,

and fire to give light by night.

They asked, and he brought quails,

and gave them food from heaven in abundance.

He opened the rock, and water gushed out;

it flowed through the desert like a river.

For he remembered his holy promise,

and Abraham, his servant.

So he brought his people out with joy,

his chosen ones with singing.

He gave them the lands of the nations,

and they took possession of the wealth of the peoples,

that they might keep his statutes

and observe his laws.

Praise the L ord!

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

19. Until the time that his word came Here the prophet teaches, that although, according to the judgment of the flesh, God seems to be too tardy in his steps, yet he holds supreme rule over all things, that he may at length accomplish in due time what he has determined. As to the term word, it is here doubtless to be taken, not for doctrine or instruction, but for a heavenly decree. The relative his admits of being understood as well of God himself as of Joseph; but its application to the latter appears to me to be preferable, implying that Joseph remained in prison until the issue of his affliction was manifested, which was hidden in the divine purpose. It is always to be kept in mind, that the prophet calls back the minds of men from that impious imagination, which would represent fortune as exercising a blind and capricious control over human affairs. Since nothing could be more involved in uncertainty than the welfare of the Church, whilst Joseph was accounted as a condemned person, the prophet here elevates our minds, and bids us look at the hidden word, that is, the decree, the proper opportunity and time for the manifestation of which had not yet arrived. After the same manner I explain what follows, the word of God tried him To expound it of Joseph’s prophesying, ²¹⁴²¹⁴ It is so understood by Dr Kennicott. He refers the first clause of the verse to the completion of Joseph’s interpretation of the dreams of the chief butler and baker; an opinion which cannot be admitted, for Joseph was not delivered at that time, but two years after it, Genesis 41:1. He refers the second clause to the interpretation of Pharaoh’s dreams, called the Word or Oracle of Jehovah, because sent by him to Pharaoh. In this sense Hammond also interprets it. “The word of the Lord.” says he, “is God’s showing him the meaning of those dreams, (Genesis 41:39) God’s telling him, or revealing to him, the interpretation of them.” Some who take this view explain the verb tried, not as referring to the trial of Joseph’s patience, but as referring to the proof of his innocence. “צרפ,” says Street, “in its primary sense, signifies to refine metals, or to examine their purity by fire: by metaphor it is applied to the human heart, and signifies to purify, to prove, to examine; but as metal, already free from dross, would not be refined, but only show its purity on being assayed, so here the Word seems to signify showed him to be innocent. Joseph, protesting his innocence to Pharaoh’s butler, says, (Genesis 40:10) ‘Here also have I done nothing that they should put me in the dungeon;’ and Pharaoh assigns it as his reason for taking him from prison, and setting him over the land of Egypt, (Genesis 41:38) ‘Can ye find as this is a man in whom the Spirit of God is?’ His interpreting, by the inspiration of God, their dreams, exempted him at once from being any longer looked on as a criminal, and raised him to the highest honors.” “This word,” says Phillips, “proved Joseph, or purified him, as the verb literally means, for it made him appear pure or innocent in the eyes of the people, who were thus assured that God was with him, and that he must therefore be a pious person, and not guilty of the crime for which he was thrown into a dungeon.” as many do, seems too refined. Until the happy issue appeared, which God kept long hidden and in suspense, Joseph’s patience was severely tried. What worldly men, who acknowledge not God to be the Governor of human affairs, call fate, the prophet distinguishes by a more appropriate name, terming it word, and the word of each man. Nor do I see any impropriety in using the French word destinée. When the Stoics dispute, or rather babble, about destiny, they not only involve themselves and the thing also of which they treat in intricate mazes, but, at the same time, involve in perplexity an indubitable truth; for in imagining a concatenation of causes, they divest God of the government of the world. It is an impious invention so to link together causes, interwoven with each other, as that God himself should be tied to them. Our faith then ought to mount up to his secret counsel, by which, uncontrolled, he directs all things to their end. This passage also teaches us that God will continue the afflictions of the godly only until they are thereby thoroughly proved.

²¹⁴ It is so understood by Dr Kennicott. He refers the first clause of the verse to the completion of Joseph’s interpretation of the dreams of the chief butler and baker; an opinion which cannot be admitted, for Joseph was not delivered at that time, but two years after it, Genesis 41:1. He refers the second clause to the interpretation of Pharaoh’s dreams, called the Word or Oracle of Jehovah, because sent by him to Pharaoh. In this sense Hammond also interprets it. “The word of the Lord.” says he, “is God’s showing him the meaning of those dreams, (Genesis 41:39) God’s telling him, or revealing to him, the interpretation of them.” Some who take this view explain the verb tried, not as referring to the trial of Joseph’s patience, but as referring to the proof of his innocence. “צרפ,” says Street, “in its primary sense, signifies to refine metals, or to examine their purity by fire: by metaphor it is applied to the human heart, and signifies to purify, to prove, to examine; but as metal, already free from dross, would not be refined, but only show its purity on being assayed, so here the Word seems to signify showed him to be innocent. Joseph, protesting his innocence to Pharaoh’s butler, says, (Genesis 40:10) ‘Here also have I done nothing that they should put me in the dungeon;’ and Pharaoh assigns it as his reason for taking him from prison, and setting him over the land of Egypt, (Genesis 41:38) ‘Can ye find as this is a man in whom the Spirit of God is?’ His interpreting, by the inspiration of God, their dreams, exempted him at once from being any longer looked on as a criminal, and raised him to the highest honors.” “This word,” says Phillips, “proved Joseph, or purified him, as the verb literally means, for it made him appear pure or innocent in the eyes of the people, who were thus assured that God was with him, and that he must therefore be a pious person, and not guilty of the crime for which he was thrown into a dungeon.”