Psalm 105:20 Komentář

Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts - so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, Ch1 16:7, etc. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (Psa 105:1-7) and the history itself in several articles. I. God's covenant with the patriarchs (Psa 105:8-11). II. His care of them while they were strangers (Psa 105:12-15). III. His raising up Joseph to be the shepherd and stone of Israel (Psa 105:16-22). IV. The increase of Israel in Egypt and their deliverance out of Egypt (v. 23-38). V. The care he took of them in the wilderness and their settlement in Canaan (Psa 105:39-45). In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples.

INTRODUCTION TO PSALM 105 This psalm was penned by David, and sung at the time when the ark was brought from the house of Obededom to the place which David had prepared for it; at least the first fifteen verses of it, the other part being probably added afterwards by the same inspired penman, as appears from Ch1 16:1. The subject matter of the psalm is the special and distinguishing goodness of God to the children of Israel, and to his church and people, of which they were typical: the history of God's regard to and care of their principal ancestors, Abraham, Jacob, Joseph, &c. and of the whole body of the people, in bringing them out of Egypt, leading them through the wilderness, and settling them in the land of Canaan, is here recited, as an argument for praise and thankfulness.

The king sent and loosed him,.... That is, Pharaoh king of Egypt sent messengers to the prison, and ordered Joseph to be loosed, as soon as ever he heard the account which the chief butler gave of him, and of his skill in interpreting dreams. Even the ruler of the people; or "peoples": the subjects of Pharaoh's kingdom being very numerous. And let him go free, ordered his fetters to be taken off, and him to be set at liberty, to go where he pleased; or, however, that he might come to court, whither he was brought, and which was the end of his releasement; see Gen 41:14, in this he was a type of Christ in his resurrection from the dead; who for a while was under the dominion of death, was held with the pains and cords of it, and was under the power and in the prison of the grave; but it was not possible, considering the dignity of his person, and the performance of his work as a surety, that he should be held here. Wherefore the cords and pains of death were loosed, and he was brought out of prison; God his Father, the King of kings, sent an angel from heaven, to roll away the stone of the sepulchre, and let the prisoner free; so that he was legally and judicially discharged and acquitted; as it was proper he should, having satisfied both law and justice; he was justified in the Spirit when he rose from the dead, and all his people were justified in him, for he rose again for their justification.

"The king sent and loosed him, the prince of the peoples, and let him go free" [Psalm 105:20]. The "king" is the same as "the prince of the peoples:" he "loosed" him from his bonds "and let him go free" from his prison.

This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psa 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psa. 106:1-48) Praise, &c.--(See on Psa 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer Ch1 16:34-36 is the source from which the beginning and end of this Psalm are derived.