Psalms 139

Psalms 139:1

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:2

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:3

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:4

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:5

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:6

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:7

God’s People in Egypt

Joseph had his father and brothers come to Egypt. The psalmist speaks that “Israel also came into Egypt” (Psalms 105:23). ‘Israel’ means ‘prince of God’ or ‘warrior of God’. It is the name that points to the privileges of the people. The name ‘Jacob’ is also mentioned and it is in connection with the sojourning “in the land of Ham”, which is Egypt. Jacob is the name that points to the weakness of the people.

God also takes care of the objects of His promise in Egypt. “He caused His people to be very fruitful” (Psalms 105:24; Exodus 1:7). Thus He made the people “stronger than their adversaries” (Exodus 1:9; 12). God’s people always grow against the tribulation. A people who suffer for Christ is a growing people.

Then we read that God turned the hearts of the Egyptians “to hate His people, to deal craftily with His servants” (Psalms 105:25; Exodus 1:13). Up to that point, the Egyptians had been benevolent to God’s people. When they began to pose a threat, their kindness turned to hatred. God had previously prevented people and kings from doing anything to His anointed ones (Psalms 105:15). The Egyptians began to oppress God’s people and impose hard slave labor on them. We see the LORD directing the history of the people in such a way that the people needed redemption. Here we are taught the truth that God’s people are a people in need of redemption.

For this, God provided a deliverer. As He sent out Joseph before them, so now He sent out Moses and Aaron (Psalms 105:26; Exodus 3:10; Exodus 4:14-16). Moses is the servant of God (Exodus 14:31; Psalms 105:6; 42), who represented God to the people; he spoke God’s words to them. Aaron was chosen by God to be high priest; he represented the people to God. In Moses and Aaron together we see a picture of the Lord Jesus as the Apostle and High Priest (Hebrews 3:1). As the “servant” of God, Moses is a reference to Christ, the Servant of the LORD. He is also a type of the remnant of Israel in the future, the servants of the LORD.

Like Joseph in Psalms 105:17a, Moses and his brother Aaron were sent by the LORD to redeem Israel. They were sent by God to Egypt to perform “wondrous acts” there “which He had commanded” (cf. Exodus 10:2), as well as the “miracles in the land of Ham” (Psalms 105:27; Jeremiah 32:2; Micah 7:15). Egypt, in Hebrew Mitsraim, was one of the sons of Ham (Genesis 10:6). The signs and wonders that Moses and Aaron did were signs and wonders that came directly from God. He commanded them. Moses and Aaron did nothing but carry out God’s commands. These signs are wonders that were to make it clear to Pharaoh that Moses and Aaron had been sent by the LORD, the God of Israel.

The psalmist selects eight of the ten wonder plagues that were performed. He lists them in a different order than in which they are described in Exodus 7-11. These signs begin and end with the most important signs, the ninth and tenth signs: darkness and death. This is done to indicate that the moral condition of the world is darkness, without light, and that the end is death, separated from the living God.

A sign means something, it is a clue, it refers to something; a wonder is something supernatural, its origin is not man, but God. It is a sign of authenticity. Just as a director puts his signature under a letter written by his secretary, so through these wonders God puts a signature under the message of Moses.

Both signs and wonders are a testimony to God’s people of His faithfulness, that He stands up for them. What were signs and wonders for God’s people were plagues for the Egyptians. Each time the psalmist, in mentioning the signs and wonders or the plagues, speaks of two things: 1. God causes the plagues. They come from Him. We always read in these verses about what “He” does. They describe His deeds and His wonders. The psalmist has called for singing about these in Psalms 105:1-2. 2. The plagues are about everything that belonged to the Egyptians. We can see this by the recurring “their”, such as “their waters”, “their fish”. It concerned “their land”, “all their territory”.

The first plague the psalmist mentions is the ninth, that of darkness (Psalms 105:28; Exodus 10:21-23). God “sent” this plague – as He had previously sent Joseph and then Moses – ”and made [it] dark” (cf. Isaiah 45:6-7). During this plague, all light is absent from Egypt and darkness prevails. This is the result of rejecting God, the source of light. “But all the sons of Israel had light in their dwellings” (Exodus 10:23b).

Moses and Aaron “did not rebel against His words”, but announced all the plagues in obedience to God’s command. They were not deterred by the threats of the mighty and proud Pharaoh. As faithful messengers of God they fearlessly presented him with the revenge of heaven each time he refused to let God’s people go.

The second plague mentioned by the psalmist is the first in Egypt. It is the sign of the change of water into blood (Psalms 105:29; Exodus 7:15-25). What is supposed to mean life, water, turns into blood, signifying the death of all life in the water. The fish are particularly mentioned as the life that is killed because fish are a food source (Numbers 11:5a).

The frogs, the second plague in Egypt (Exodus 8:1-7), are mentioned by the psalmist as the third (Psalms 105:30). He says that “their land swarmed with frogs”. Frogs are considered sacred and treated with reverence by the Egyptians. Therefore, they are not to be killed. These idols, under the judging hand of God, now take the form of a plague.

The frogs are a picture of unclean spirits, especially sexual uncleanness (Revelation 16:13-15). The love between husband and wife in marriage is a natural blessing that God has given to man. But that blessing has become a curse. We see this in society. Think, for example, of same-sex relationships, extra-marital or premarital sexual relationships, pornography in magazines and through television and the Internet, sex shops, sex clubs. The frogs are everywhere, in all homes, even in the often well-protected “chambers of their kings”, where we should also think of the princes of the various cities.

Then come the “flies” (Psalms 105:31), the fourth plague in Egypt (Exodus 8:24). The flies come through the speaking of God. “He spoke” and they came. The flies, possibly a mixture of all kinds of vermin, carry all kinds of diseases. As a result, people’s lives are defiled and corrupted.

As an application for our time, we can think of all kinds of irritations, jealousy, bullying, frustrating each other in every possible way. These things destroy the atmosphere between people and make life unbearable. Loud music at the neighbors’ houses, misbehavior in traffic, bullying behavior in the store, and so many other things that annoys you very much.

The psalmist continues with the plague of the “gnats”, the third plague in Egypt (Exodus 8:16-19). They come through the same speaking of God. Gnats or mosquitoes are little animals that suck the blood, the life, out of man. Our complicated society is full of gnats. Countless people are anxious, confused, nervous, suspicious. The mental institutions are often full. Mental tensions are increasing hand over fist. Many are driven to suicide. Life has no meaning for them anymore, it offers no prospects. The gnats do their deadly work.

The next plague the psalmist mentions is that God “gave them hail for rain” or, “made their rain hail” (Psalms 105:32). The hail was accompanied by flashing fire in the midst of the hail. This is the seventh plague in Egypt (Exodus 9:22-26). The judgments strike the entire land of Egypt in all their ferocity. “He”, that is God, struck down with His hail “their vines also and their fig trees” (Psalms 105:33). “He”, that is God, shattered with His hail “the trees of their territory”.

God lets down from “the storehouses of the hail” the hail that He has kept therein “for the day of war and battle” (Job 38:22-23), the day that had come for Egypt. It is an example of the great hail by which the world will soon be ravaged when the church has been caught up (Revelation 16:21).

God had to continue to show His will toward His people because Pharaoh would not let His people go. “He spoke, and locusts came, and young locusts, even without number, and ate up all vegetation in their land, and ate up the fruit of their ground” (Psalms 105:34-35). This is the eighth plague God brought on Egypt (Exodus 10:12-15). A single grasshopper is insignificant, it represents nothing and can be trampled to death just like that. The Israelites in their unbelief felt this way in the face of the giants in Canaan (Numbers 13:33). In great numbers they are overwhelming and destructive (cf. Judges 6:5; Judges 7:12).

Finally, there is the last plague, the tenth in Egypt, which is also mentioned here last (Psalms 105:36; Exodus 11:5; Exodus 12:29-30). The hour of judgment has come. It may take a long time, God is patient, but then there is no more delay. God also struck down “all the firstborn in their land, the first fruits of all their vigor”. This plague breaks all resistance. There is not a house in all of Egypt in which there is not a dead one. It is the final blow.

Psalms 139:8

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:9

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:10

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:11

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:12

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:13

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:14

Israel Brought Out of Egypt

The unfolding of God’s power in and against Egypt broke Egypt’s strength. There was no longer any power to keep God’s people in bondage any longer, nor any desire to do so. The plagues were God’s way of bringing His people out of the house of bondage (Psalms 105:37).

It was not a carefully prepared escape or a fearful flight. Egypt led the people out and provided them with silver and gold (Genesis 15:14; Exodus 3:22; Exodus 11:2; Exodus 12:35-36). Normally, silver and gold are the spoils after a victory in a war. Here, however, the people did not have to fight, for the battle was the LORD’s. The people of Israel only had to receive the spoils.

He also provided them with the necessary strength, for their strength had been used up under the hard yoke of slavery. As a result, “among His tribes there was not one who stumbled” (cf. Isaiah 5:27; Zechariah 12:8). He sustained them by His presence. What a wonderful God He is to His people!

“Egypt was glad” of their departure because it marked the end of the plagues (Psalms 105:38; Exodus 12:33). Because of those plagues, “dread” of God’s people had “fallen upon them” (cf. Genesis 31:42; Genesis 35:5; Esther 9:2). The land had been devastated by all the plagues. In all the homes there was sorrow over the death of the firstborn. It was dread of the God of this people. After all, He had brought His plagues upon Egypt, which are evidence of God’s care for His people.

After their exodus from Egypt, God’s care for His people had not stopped. God continued to care for His people. God’s provisions for His people in their exodus from Egypt and their journey through the wilderness are all inextricably linked to the oath He swore to Abraham. For their journey through the wilderness, He provided a covering against the daytime heat by “a cloud” (Psalms 105:39). Through that cloud He also led them. During the night, that cloud became a pillar of fire to guide them (Exodus 13:21-22; cf. Isaiah 4:5-6).

To their request for food, He answered by bringing “quail” and satisfied them with “bread of heaven”, the manna (Psalms 105:40; Exodus 16:13-16). To quench their thirst, He opened “the rock and water flowed out” (Psalms 105:41; Exodus 17:1-7). “It ran in the dry places [like] a river”, continually supplying them with fresh water (Isaiah 41:18; Isaiah 48:21; 1 Corinthians 10:4).

He has a reason for all these benefits, which we see from the word “for” (Psalms 105:42). He did all this because “He remembered His holy word [with] Abraham His servant”. That He remembered it does not mean that He had forgotten it. When He remembers it, it means that He is going to work to fulfill His made promise. His holy word is His absolutely reliable word. He does, what He has said (cf. Joshua 23:14).

Here it is clear that the LORD’s dealings with the people of Israel as painted in this psalm are based on the covenant He made with Abraham (Genesis 15:2-21). It is a one-sided covenant, which therefore can also be called a promise.

“And He brought forth His people with joy” (Psalms 105:43). They are His people. Their deliverance by Him from the yoke of slavery has caused joy in them. How joyful they have been. They are “His chosen ones”. For that reason alone He has dealt with them in this way. What grace, about which they have rejoiced. Thus Psalms 105 is an illustration of what the LORD is going to do in the future by virtue of the new covenant, a covenant that is better because of the power of the blood of the new covenant, by which all is grace.

Psalms 139:15

Israel in Canaan

He finally gave them “the lands of the nations” (Psalms 105:44). It is a reference to what the LORD will do in the future (cf. Isaiah 54:3). At least seven nations lived in Canaan (Genesis 15:19-21). God’s people did not have to do anything but take possession of “the peoples’ labor” (Deuteronomy 6:10-11).

He did it for the purpose that “they might keep His statutes and observe His laws” (Psalms 105:45). God wanted His people to be an obedient people. Should He expect anything else after all His benefits to His people? What a grateful people such a people must be who have been so richly blessed by God. What a desire they must have to obey that God with all the love of their hearts!

The psalm rightly ends with the exclamation “hallelujah!”, i.e. “praise the Lord!”

Psalms 139:16

Israel in Canaan

He finally gave them “the lands of the nations” (Psalms 105:44). It is a reference to what the LORD will do in the future (cf. Isaiah 54:3). At least seven nations lived in Canaan (Genesis 15:19-21). God’s people did not have to do anything but take possession of “the peoples’ labor” (Deuteronomy 6:10-11).

He did it for the purpose that “they might keep His statutes and observe His laws” (Psalms 105:45). God wanted His people to be an obedient people. Should He expect anything else after all His benefits to His people? What a grateful people such a people must be who have been so richly blessed by God. What a desire they must have to obey that God with all the love of their hearts!

The psalm rightly ends with the exclamation “hallelujah!”, i.e. “praise the Lord!”

Psalms 139:18

Introduction

This psalm is a contrast to the previous psalm. In Psalms 105 the psalmist speaks of the faithfulness of God to His promises. There he shows how God has always been with His people, protecting them, providing everything they needed, and bringing them into the land of promise.

The response He had reason to expect is in the last verse of the previous psalm (Psalms 105:45). The response He received is in this psalm. Psalms 106 gives the story of taunting God, despising the land, forgetting God’s promises. It is a story of unbelief, disobedience, rebellion, and idolatry.

That God continued with them in spite of these reactions of His people only makes His grace all the more admirable. He does have a righteous basis for this and that is the intercession of His Son, of which we see a picture in the intercession of Moses (Psalms 106:23).

Psalms 105 and Psalms 106 give us the history of Israel, not as an arid enumeration of facts, but as words of prayer and praise. The occasion is the lovingkindness and faithfulness of God on the one hand and the failure of the people on the other. Prophetically we find this already in Solomon’s prayer to God in 1 Kings 8.

In Psalms 106 we find the history of the journey of the people of Israel, now not seen as under the grace of God, but under the law of Sinai. Without self-knowledge, they said to God three times: “All that the LORD has spoken we will do!” (Exodus 19:8; Exodus 24:3; 7). In response to this overconfident statement, the LORD gave His law: “So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD” (Leviticus 18:5).

However, the law proved to be powerless to bless the people because the blessing depended on the ability of the flesh to do the will of God (Romans 8:3). We see the impossibility of this illustrated in this psalm.

Division of the psalm

Psalms 106:1-5 Thanksgiving. Psalms 106:6-12 The failure in Egypt. Psalms 106:13-23 The failure in the wilderness. Psalms 106:24-33 The failure in conquering the land. Psalms 106:34-42 The failure in the promised land. Psalms 106:43-48 Conclusion and again thanksgiving.

Thanksgiving and Prayer

The psalmist begins with the exclamation “hallelujah!”, or “praise the LORD!” (Psalms 106:1). With this he also ends the psalm. It is an exhortation to others to join the psalmist in praising the LORD, as in Psalms 104, where this word appears the first time (Psalms 104:35). This psalm is the first psalm to both begin and end with the call “hallelujah!”, or “praise the LORD!” This occurs from Psalms 111 to the end of the book in nine more psalms. The reason is that God’s lovingkindness, demonstrated in His goodness, is able to save Israel, despite its failures. The condition is that Israel first acknowledges its failure. That is what we find in Psalms 106.

It is not possible to discuss God’s history of salvation, viewed from any side, without giving thanks to Him for His great lovingkindness and faithfulness. The psalmist says “give thanks to the LORD”, after which the occasion is then given: “For He is good; for His lovingkindness is everlasting.” He is good, that is His Being. Therefore, His lovingkindness is forever, for He never changes. This will be seen and enjoyed publicly in the realm of peace.

The psalmist wonders where the people are “who can speak of the mighty deeds of the LORD” (Psalms 106:2). Are there even people who can and will do that? No one can do it according to its value and to the fullest. But many don’t even want to begin to do so because they are busy with their own affairs, which they consider more important. And who is able to “show forth all His praises”? The showing forth of His praise can never be done to the fullest by believers, for He is exalted above all thanksgiving and praise (Nehemiah 9:5). But who will not want to do it according to the measure of what is seen of it?

To speak of the mighty deeds and show forth the praises remains imperfect because of the limited understanding of them. The whole of it cannot be encompassed, let alone described. What can be done, and what God expects of His own, is that they keep to the law and do righteousness at all times (Psalms 106:3). The believing remnant can only do that by virtue of the LORD’s lovingkindness and faithfulness, in contrast to what the people are by nature (Psalms 106:6-43). If they do, they are “blessed”. To oppose or disregard this is not a matter of weakness, but of unwillingness.

After his thanksgiving, the psalmist utters a prayer (Psalms 106:4). He asks the LORD to think of him and to do so according to the good pleasure He has for His people. In doing so, he is asking that the LORD allows him to share in the blessing He has for His people in the realm of peace, when the Messiah reigns. This is evident in his asking if the LORD will visit him with His salvation, that is, will give him a share in it.

When the LORD does that, it means to him that he will receive much blessing. That blessing is first of all that he may “see the prosperity of Your chosen ones” (Psalms 106:5). God’s people are the object of His election. Those who belong to it are especially privileged, for they are not worthy in themselves. This also applies to us as New Testament believers. We are also chosen, and also exclusively by grace, and in Christ.

The second blessing is that he may “rejoice in the gladness of Your nation”. When God’s people are in the blessing of the realm of peace, they will rejoice with gladness. When the psalmist sees that, it will also make him rejoice. To share in the salvation of the realm of peace is to share in the joy.

The third blessing is that he may “glory with Your inheritance”. This includes the people of God, for they are the “own possession” or “special treasure” of the LORD (Deuteronomy 7:6). The psalmist looks forward to glorying with God’s people about the great privileges associated with being the inheritance of God. For us, what we personally possess, we may share together with all the saints (cf. Ephesians 3:16-18).

Psalms 139:19

Introduction

This psalm is a contrast to the previous psalm. In Psalms 105 the psalmist speaks of the faithfulness of God to His promises. There he shows how God has always been with His people, protecting them, providing everything they needed, and bringing them into the land of promise.

The response He had reason to expect is in the last verse of the previous psalm (Psalms 105:45). The response He received is in this psalm. Psalms 106 gives the story of taunting God, despising the land, forgetting God’s promises. It is a story of unbelief, disobedience, rebellion, and idolatry.

That God continued with them in spite of these reactions of His people only makes His grace all the more admirable. He does have a righteous basis for this and that is the intercession of His Son, of which we see a picture in the intercession of Moses (Psalms 106:23).

Psalms 105 and Psalms 106 give us the history of Israel, not as an arid enumeration of facts, but as words of prayer and praise. The occasion is the lovingkindness and faithfulness of God on the one hand and the failure of the people on the other. Prophetically we find this already in Solomon’s prayer to God in 1 Kings 8.

In Psalms 106 we find the history of the journey of the people of Israel, now not seen as under the grace of God, but under the law of Sinai. Without self-knowledge, they said to God three times: “All that the LORD has spoken we will do!” (Exodus 19:8; Exodus 24:3; 7). In response to this overconfident statement, the LORD gave His law: “So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD” (Leviticus 18:5).

However, the law proved to be powerless to bless the people because the blessing depended on the ability of the flesh to do the will of God (Romans 8:3). We see the impossibility of this illustrated in this psalm.

Division of the psalm

Psalms 106:1-5 Thanksgiving. Psalms 106:6-12 The failure in Egypt. Psalms 106:13-23 The failure in the wilderness. Psalms 106:24-33 The failure in conquering the land. Psalms 106:34-42 The failure in the promised land. Psalms 106:43-48 Conclusion and again thanksgiving.

Thanksgiving and Prayer

The psalmist begins with the exclamation “hallelujah!”, or “praise the LORD!” (Psalms 106:1). With this he also ends the psalm. It is an exhortation to others to join the psalmist in praising the LORD, as in Psalms 104, where this word appears the first time (Psalms 104:35). This psalm is the first psalm to both begin and end with the call “hallelujah!”, or “praise the LORD!” This occurs from Psalms 111 to the end of the book in nine more psalms. The reason is that God’s lovingkindness, demonstrated in His goodness, is able to save Israel, despite its failures. The condition is that Israel first acknowledges its failure. That is what we find in Psalms 106.

It is not possible to discuss God’s history of salvation, viewed from any side, without giving thanks to Him for His great lovingkindness and faithfulness. The psalmist says “give thanks to the LORD”, after which the occasion is then given: “For He is good; for His lovingkindness is everlasting.” He is good, that is His Being. Therefore, His lovingkindness is forever, for He never changes. This will be seen and enjoyed publicly in the realm of peace.

The psalmist wonders where the people are “who can speak of the mighty deeds of the LORD” (Psalms 106:2). Are there even people who can and will do that? No one can do it according to its value and to the fullest. But many don’t even want to begin to do so because they are busy with their own affairs, which they consider more important. And who is able to “show forth all His praises”? The showing forth of His praise can never be done to the fullest by believers, for He is exalted above all thanksgiving and praise (Nehemiah 9:5). But who will not want to do it according to the measure of what is seen of it?

To speak of the mighty deeds and show forth the praises remains imperfect because of the limited understanding of them. The whole of it cannot be encompassed, let alone described. What can be done, and what God expects of His own, is that they keep to the law and do righteousness at all times (Psalms 106:3). The believing remnant can only do that by virtue of the LORD’s lovingkindness and faithfulness, in contrast to what the people are by nature (Psalms 106:6-43). If they do, they are “blessed”. To oppose or disregard this is not a matter of weakness, but of unwillingness.

After his thanksgiving, the psalmist utters a prayer (Psalms 106:4). He asks the LORD to think of him and to do so according to the good pleasure He has for His people. In doing so, he is asking that the LORD allows him to share in the blessing He has for His people in the realm of peace, when the Messiah reigns. This is evident in his asking if the LORD will visit him with His salvation, that is, will give him a share in it.

When the LORD does that, it means to him that he will receive much blessing. That blessing is first of all that he may “see the prosperity of Your chosen ones” (Psalms 106:5). God’s people are the object of His election. Those who belong to it are especially privileged, for they are not worthy in themselves. This also applies to us as New Testament believers. We are also chosen, and also exclusively by grace, and in Christ.

The second blessing is that he may “rejoice in the gladness of Your nation”. When God’s people are in the blessing of the realm of peace, they will rejoice with gladness. When the psalmist sees that, it will also make him rejoice. To share in the salvation of the realm of peace is to share in the joy.

The third blessing is that he may “glory with Your inheritance”. This includes the people of God, for they are the “own possession” or “special treasure” of the LORD (Deuteronomy 7:6). The psalmist looks forward to glorying with God’s people about the great privileges associated with being the inheritance of God. For us, what we personally possess, we may share together with all the saints (cf. Ephesians 3:16-18).

Psalms 139:20

Introduction

This psalm is a contrast to the previous psalm. In Psalms 105 the psalmist speaks of the faithfulness of God to His promises. There he shows how God has always been with His people, protecting them, providing everything they needed, and bringing them into the land of promise.

The response He had reason to expect is in the last verse of the previous psalm (Psalms 105:45). The response He received is in this psalm. Psalms 106 gives the story of taunting God, despising the land, forgetting God’s promises. It is a story of unbelief, disobedience, rebellion, and idolatry.

That God continued with them in spite of these reactions of His people only makes His grace all the more admirable. He does have a righteous basis for this and that is the intercession of His Son, of which we see a picture in the intercession of Moses (Psalms 106:23).

Psalms 105 and Psalms 106 give us the history of Israel, not as an arid enumeration of facts, but as words of prayer and praise. The occasion is the lovingkindness and faithfulness of God on the one hand and the failure of the people on the other. Prophetically we find this already in Solomon’s prayer to God in 1 Kings 8.

In Psalms 106 we find the history of the journey of the people of Israel, now not seen as under the grace of God, but under the law of Sinai. Without self-knowledge, they said to God three times: “All that the LORD has spoken we will do!” (Exodus 19:8; Exodus 24:3; 7). In response to this overconfident statement, the LORD gave His law: “So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD” (Leviticus 18:5).

However, the law proved to be powerless to bless the people because the blessing depended on the ability of the flesh to do the will of God (Romans 8:3). We see the impossibility of this illustrated in this psalm.

Division of the psalm

Psalms 106:1-5 Thanksgiving. Psalms 106:6-12 The failure in Egypt. Psalms 106:13-23 The failure in the wilderness. Psalms 106:24-33 The failure in conquering the land. Psalms 106:34-42 The failure in the promised land. Psalms 106:43-48 Conclusion and again thanksgiving.

Thanksgiving and Prayer

The psalmist begins with the exclamation “hallelujah!”, or “praise the LORD!” (Psalms 106:1). With this he also ends the psalm. It is an exhortation to others to join the psalmist in praising the LORD, as in Psalms 104, where this word appears the first time (Psalms 104:35). This psalm is the first psalm to both begin and end with the call “hallelujah!”, or “praise the LORD!” This occurs from Psalms 111 to the end of the book in nine more psalms. The reason is that God’s lovingkindness, demonstrated in His goodness, is able to save Israel, despite its failures. The condition is that Israel first acknowledges its failure. That is what we find in Psalms 106.

It is not possible to discuss God’s history of salvation, viewed from any side, without giving thanks to Him for His great lovingkindness and faithfulness. The psalmist says “give thanks to the LORD”, after which the occasion is then given: “For He is good; for His lovingkindness is everlasting.” He is good, that is His Being. Therefore, His lovingkindness is forever, for He never changes. This will be seen and enjoyed publicly in the realm of peace.

The psalmist wonders where the people are “who can speak of the mighty deeds of the LORD” (Psalms 106:2). Are there even people who can and will do that? No one can do it according to its value and to the fullest. But many don’t even want to begin to do so because they are busy with their own affairs, which they consider more important. And who is able to “show forth all His praises”? The showing forth of His praise can never be done to the fullest by believers, for He is exalted above all thanksgiving and praise (Nehemiah 9:5). But who will not want to do it according to the measure of what is seen of it?

To speak of the mighty deeds and show forth the praises remains imperfect because of the limited understanding of them. The whole of it cannot be encompassed, let alone described. What can be done, and what God expects of His own, is that they keep to the law and do righteousness at all times (Psalms 106:3). The believing remnant can only do that by virtue of the LORD’s lovingkindness and faithfulness, in contrast to what the people are by nature (Psalms 106:6-43). If they do, they are “blessed”. To oppose or disregard this is not a matter of weakness, but of unwillingness.

After his thanksgiving, the psalmist utters a prayer (Psalms 106:4). He asks the LORD to think of him and to do so according to the good pleasure He has for His people. In doing so, he is asking that the LORD allows him to share in the blessing He has for His people in the realm of peace, when the Messiah reigns. This is evident in his asking if the LORD will visit him with His salvation, that is, will give him a share in it.

When the LORD does that, it means to him that he will receive much blessing. That blessing is first of all that he may “see the prosperity of Your chosen ones” (Psalms 106:5). God’s people are the object of His election. Those who belong to it are especially privileged, for they are not worthy in themselves. This also applies to us as New Testament believers. We are also chosen, and also exclusively by grace, and in Christ.

The second blessing is that he may “rejoice in the gladness of Your nation”. When God’s people are in the blessing of the realm of peace, they will rejoice with gladness. When the psalmist sees that, it will also make him rejoice. To share in the salvation of the realm of peace is to share in the joy.

The third blessing is that he may “glory with Your inheritance”. This includes the people of God, for they are the “own possession” or “special treasure” of the LORD (Deuteronomy 7:6). The psalmist looks forward to glorying with God’s people about the great privileges associated with being the inheritance of God. For us, what we personally possess, we may share together with all the saints (cf. Ephesians 3:16-18).

Psalms 139:21

Introduction

This psalm is a contrast to the previous psalm. In Psalms 105 the psalmist speaks of the faithfulness of God to His promises. There he shows how God has always been with His people, protecting them, providing everything they needed, and bringing them into the land of promise.

The response He had reason to expect is in the last verse of the previous psalm (Psalms 105:45). The response He received is in this psalm. Psalms 106 gives the story of taunting God, despising the land, forgetting God’s promises. It is a story of unbelief, disobedience, rebellion, and idolatry.

That God continued with them in spite of these reactions of His people only makes His grace all the more admirable. He does have a righteous basis for this and that is the intercession of His Son, of which we see a picture in the intercession of Moses (Psalms 106:23).

Psalms 105 and Psalms 106 give us the history of Israel, not as an arid enumeration of facts, but as words of prayer and praise. The occasion is the lovingkindness and faithfulness of God on the one hand and the failure of the people on the other. Prophetically we find this already in Solomon’s prayer to God in 1 Kings 8.

In Psalms 106 we find the history of the journey of the people of Israel, now not seen as under the grace of God, but under the law of Sinai. Without self-knowledge, they said to God three times: “All that the LORD has spoken we will do!” (Exodus 19:8; Exodus 24:3; 7). In response to this overconfident statement, the LORD gave His law: “So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD” (Leviticus 18:5).

However, the law proved to be powerless to bless the people because the blessing depended on the ability of the flesh to do the will of God (Romans 8:3). We see the impossibility of this illustrated in this psalm.

Division of the psalm

Psalms 106:1-5 Thanksgiving. Psalms 106:6-12 The failure in Egypt. Psalms 106:13-23 The failure in the wilderness. Psalms 106:24-33 The failure in conquering the land. Psalms 106:34-42 The failure in the promised land. Psalms 106:43-48 Conclusion and again thanksgiving.

Thanksgiving and Prayer

The psalmist begins with the exclamation “hallelujah!”, or “praise the LORD!” (Psalms 106:1). With this he also ends the psalm. It is an exhortation to others to join the psalmist in praising the LORD, as in Psalms 104, where this word appears the first time (Psalms 104:35). This psalm is the first psalm to both begin and end with the call “hallelujah!”, or “praise the LORD!” This occurs from Psalms 111 to the end of the book in nine more psalms. The reason is that God’s lovingkindness, demonstrated in His goodness, is able to save Israel, despite its failures. The condition is that Israel first acknowledges its failure. That is what we find in Psalms 106.

It is not possible to discuss God’s history of salvation, viewed from any side, without giving thanks to Him for His great lovingkindness and faithfulness. The psalmist says “give thanks to the LORD”, after which the occasion is then given: “For He is good; for His lovingkindness is everlasting.” He is good, that is His Being. Therefore, His lovingkindness is forever, for He never changes. This will be seen and enjoyed publicly in the realm of peace.

The psalmist wonders where the people are “who can speak of the mighty deeds of the LORD” (Psalms 106:2). Are there even people who can and will do that? No one can do it according to its value and to the fullest. But many don’t even want to begin to do so because they are busy with their own affairs, which they consider more important. And who is able to “show forth all His praises”? The showing forth of His praise can never be done to the fullest by believers, for He is exalted above all thanksgiving and praise (Nehemiah 9:5). But who will not want to do it according to the measure of what is seen of it?

To speak of the mighty deeds and show forth the praises remains imperfect because of the limited understanding of them. The whole of it cannot be encompassed, let alone described. What can be done, and what God expects of His own, is that they keep to the law and do righteousness at all times (Psalms 106:3). The believing remnant can only do that by virtue of the LORD’s lovingkindness and faithfulness, in contrast to what the people are by nature (Psalms 106:6-43). If they do, they are “blessed”. To oppose or disregard this is not a matter of weakness, but of unwillingness.

After his thanksgiving, the psalmist utters a prayer (Psalms 106:4). He asks the LORD to think of him and to do so according to the good pleasure He has for His people. In doing so, he is asking that the LORD allows him to share in the blessing He has for His people in the realm of peace, when the Messiah reigns. This is evident in his asking if the LORD will visit him with His salvation, that is, will give him a share in it.

When the LORD does that, it means to him that he will receive much blessing. That blessing is first of all that he may “see the prosperity of Your chosen ones” (Psalms 106:5). God’s people are the object of His election. Those who belong to it are especially privileged, for they are not worthy in themselves. This also applies to us as New Testament believers. We are also chosen, and also exclusively by grace, and in Christ.

The second blessing is that he may “rejoice in the gladness of Your nation”. When God’s people are in the blessing of the realm of peace, they will rejoice with gladness. When the psalmist sees that, it will also make him rejoice. To share in the salvation of the realm of peace is to share in the joy.

The third blessing is that he may “glory with Your inheritance”. This includes the people of God, for they are the “own possession” or “special treasure” of the LORD (Deuteronomy 7:6). The psalmist looks forward to glorying with God’s people about the great privileges associated with being the inheritance of God. For us, what we personally possess, we may share together with all the saints (cf. Ephesians 3:16-18).

Psalms 139:22

Introduction

This psalm is a contrast to the previous psalm. In Psalms 105 the psalmist speaks of the faithfulness of God to His promises. There he shows how God has always been with His people, protecting them, providing everything they needed, and bringing them into the land of promise.

The response He had reason to expect is in the last verse of the previous psalm (Psalms 105:45). The response He received is in this psalm. Psalms 106 gives the story of taunting God, despising the land, forgetting God’s promises. It is a story of unbelief, disobedience, rebellion, and idolatry.

That God continued with them in spite of these reactions of His people only makes His grace all the more admirable. He does have a righteous basis for this and that is the intercession of His Son, of which we see a picture in the intercession of Moses (Psalms 106:23).

Psalms 105 and Psalms 106 give us the history of Israel, not as an arid enumeration of facts, but as words of prayer and praise. The occasion is the lovingkindness and faithfulness of God on the one hand and the failure of the people on the other. Prophetically we find this already in Solomon’s prayer to God in 1 Kings 8.

In Psalms 106 we find the history of the journey of the people of Israel, now not seen as under the grace of God, but under the law of Sinai. Without self-knowledge, they said to God three times: “All that the LORD has spoken we will do!” (Exodus 19:8; Exodus 24:3; 7). In response to this overconfident statement, the LORD gave His law: “So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD” (Leviticus 18:5).

However, the law proved to be powerless to bless the people because the blessing depended on the ability of the flesh to do the will of God (Romans 8:3). We see the impossibility of this illustrated in this psalm.

Division of the psalm

Psalms 106:1-5 Thanksgiving. Psalms 106:6-12 The failure in Egypt. Psalms 106:13-23 The failure in the wilderness. Psalms 106:24-33 The failure in conquering the land. Psalms 106:34-42 The failure in the promised land. Psalms 106:43-48 Conclusion and again thanksgiving.

Thanksgiving and Prayer

The psalmist begins with the exclamation “hallelujah!”, or “praise the LORD!” (Psalms 106:1). With this he also ends the psalm. It is an exhortation to others to join the psalmist in praising the LORD, as in Psalms 104, where this word appears the first time (Psalms 104:35). This psalm is the first psalm to both begin and end with the call “hallelujah!”, or “praise the LORD!” This occurs from Psalms 111 to the end of the book in nine more psalms. The reason is that God’s lovingkindness, demonstrated in His goodness, is able to save Israel, despite its failures. The condition is that Israel first acknowledges its failure. That is what we find in Psalms 106.

It is not possible to discuss God’s history of salvation, viewed from any side, without giving thanks to Him for His great lovingkindness and faithfulness. The psalmist says “give thanks to the LORD”, after which the occasion is then given: “For He is good; for His lovingkindness is everlasting.” He is good, that is His Being. Therefore, His lovingkindness is forever, for He never changes. This will be seen and enjoyed publicly in the realm of peace.

The psalmist wonders where the people are “who can speak of the mighty deeds of the LORD” (Psalms 106:2). Are there even people who can and will do that? No one can do it according to its value and to the fullest. But many don’t even want to begin to do so because they are busy with their own affairs, which they consider more important. And who is able to “show forth all His praises”? The showing forth of His praise can never be done to the fullest by believers, for He is exalted above all thanksgiving and praise (Nehemiah 9:5). But who will not want to do it according to the measure of what is seen of it?

To speak of the mighty deeds and show forth the praises remains imperfect because of the limited understanding of them. The whole of it cannot be encompassed, let alone described. What can be done, and what God expects of His own, is that they keep to the law and do righteousness at all times (Psalms 106:3). The believing remnant can only do that by virtue of the LORD’s lovingkindness and faithfulness, in contrast to what the people are by nature (Psalms 106:6-43). If they do, they are “blessed”. To oppose or disregard this is not a matter of weakness, but of unwillingness.

After his thanksgiving, the psalmist utters a prayer (Psalms 106:4). He asks the LORD to think of him and to do so according to the good pleasure He has for His people. In doing so, he is asking that the LORD allows him to share in the blessing He has for His people in the realm of peace, when the Messiah reigns. This is evident in his asking if the LORD will visit him with His salvation, that is, will give him a share in it.

When the LORD does that, it means to him that he will receive much blessing. That blessing is first of all that he may “see the prosperity of Your chosen ones” (Psalms 106:5). God’s people are the object of His election. Those who belong to it are especially privileged, for they are not worthy in themselves. This also applies to us as New Testament believers. We are also chosen, and also exclusively by grace, and in Christ.

The second blessing is that he may “rejoice in the gladness of Your nation”. When God’s people are in the blessing of the realm of peace, they will rejoice with gladness. When the psalmist sees that, it will also make him rejoice. To share in the salvation of the realm of peace is to share in the joy.

The third blessing is that he may “glory with Your inheritance”. This includes the people of God, for they are the “own possession” or “special treasure” of the LORD (Deuteronomy 7:6). The psalmist looks forward to glorying with God’s people about the great privileges associated with being the inheritance of God. For us, what we personally possess, we may share together with all the saints (cf. Ephesians 3:16-18).

Psalms 139:23

Saved and Redeemed From Egypt

Psalms 105 begins with the history of Abraham, for the basis of God’s dealings in grace with the people of Israel is the one-sided covenant, God’s promise, with Abraham from Genesis 15 (Genesis 15:2-21). In Psalms 106, Israel’s history is seen as under the law. Therefore, in this psalm, the history of God’s people does not begin with Abraham, but in Egypt.

In this history we see the blessings of the LORD as a result of His mighty acts (Psalms 106:2). However, the people failed to see the blessings of the LORD. They fell very short of gratitude and as a result acted in unbelief and disobedience.

The psalmist confessed the sin of the people whose privileges he described in the previous verses (Psalms 106:6). He has asked the LORD to share in its blessings. Now he makes himself one with God’s people, of whom he is a part, saying three times, “we have”.

We can think of Psa 106:6 as the title and summary of the content of this psalm, which describes the history of God’s people as seen from their responsibility. It is a history of failure and unfaithfulness, in contrast to the faithfulness of God in Psalms 106:1-5. From Psalms 106:7, the real history of the people begins.

Without any condonation, he confesses that they have “sinned”, “committed iniquity”, and “behaved wickedly”. He acknowledges that he and his people are no better than “our fathers”. Such identification with the sins of the whole people, including those of the past, we also see with Daniel and Ezra (Daniel 9:4-19; Ezra 9:6-7; 10; 15).

The ‘Elijah service’ of John the baptist (cf. Malachi 4:5), which will soon be acknowledged by the remnant, is a call to repentance. John’s baptism was the baptism of repentance as the first step to God. It involves turning around and returning to God. It is only the beginning, but absolutely necessary. This is how Joseph’s brothers in prison in Egypt had to come to the acknowledgment of their sins (Genesis 42:21). So will the remnant come to acknowledge the sins of the people during the great tribulation (cf. 1 Kings 8:46-47; Zechariah 12:10).

Then he begins to name the sins. It has already started in Egypt. The failure does not begin halfway through their history, their history begins with the failure, from the very beginning. They immediately abandoned their first love (cf. Revelation 2:4). It is characteristic of all human history, in which we see each time the failure of man from the beginning. So it was with Adam, so it was with Noah, so it was with Israel, so it is with professing Christianity.

Already in Egypt, “our fathers … did not understand Your wonders” (Psalms 106:7). All the plagues God brought upon Egypt for their deliverance have been ‘signs and wonders’ to His people. But they have been blind to them. It has not dawned on them how much God did this for them.

Nor did they “remember Your abundant kindnesses”. The people were not appealed by the numerous evidences of God’s love. It is already bad to ignore one token of God’s lovingkindness, to ignore one blessing as a result. How bad it must be, then, when an abundance of blessings is thoughtlessly ignored. It speaks of total indifference.

It did not remain in their memory because they thought only of themselves. What grief it must have caused God that His people so ignored His numerous acts of love. Is there anything more painful than an act of love or even numerous acts of love being met with indifference?

And it gets worse. Because they “did not understand” and “did not remember”, they “rebelled by the sea, at the Red Sea”. This is an event immediately after the LORD redeemed them from Egypt. Right after they have experienced redemption from the yoke and are on their way to the promised land, the people show their disobedience. They reproach Moses for their redemption and indicate that they would rather serve the Egyptians than move on (Exodus 14:10-12).

Instead of killing His people, the LORD saved them “for the sake of His name” (Psalms 106:8; cf. Isaiah 48:9). This is the first reason. He always upholds His Name. A second reason, connected to the first, is “to make His power known”. When He does that, He also makes known His Name as the Almighty (Exodus 9:16).

The Red Sea seemed to be a hindrance to redemption, but God “rebuked the Red Sea and it dried up” (Psalms 106:9; Exodus 14:21-22; 29; Isaiah 50:2; Nahum 1:4). In this we see a type of the redemption of the believing remnant in the end time. This is how He made His power known. The sea is subject to Him and listens to His command. He made a way for His people “through the deeps, as through the wilderness”. He made them pass through it so that they could make their way to the promised land (Isaiah 63:12-14).

So He saved them “from the hand of the one who hated [them]” and redeemed them “from the hand of the enemy” (Psalms 106:10; cf. Luke 1:71). The hater and enemy is Pharaoh. His hand could not seize them anymore because God had made a path for them through the sea by which they stayed out of his hands.

What was the way of redemption and deliverance for God’s people was the way of judgment for the adversaries (Psalms 106:11). The waters covered them, “not one of them was left” (Exodus 14:27-28; Exodus 15:5; cf. Daniel 2:45). The judgment on their hater and enemy and all his soldiers was total and forever. There was no longer any threat from them, for they had all perished.

After the unfolding of God’s power in this wonder of their deliverance and of judgment on their enemies, “they believed His words” (Psalms 106:12; Exodus 14:31). They saw with their own eyes that He had done what He had said. In response, they “sang His praise” in the song of deliverance (Exodus 15:1-18).

Psalms 139:24

Saved and Redeemed From Egypt

Psalms 105 begins with the history of Abraham, for the basis of God’s dealings in grace with the people of Israel is the one-sided covenant, God’s promise, with Abraham from Genesis 15 (Genesis 15:2-21). In Psalms 106, Israel’s history is seen as under the law. Therefore, in this psalm, the history of God’s people does not begin with Abraham, but in Egypt.

In this history we see the blessings of the LORD as a result of His mighty acts (Psalms 106:2). However, the people failed to see the blessings of the LORD. They fell very short of gratitude and as a result acted in unbelief and disobedience.

The psalmist confessed the sin of the people whose privileges he described in the previous verses (Psalms 106:6). He has asked the LORD to share in its blessings. Now he makes himself one with God’s people, of whom he is a part, saying three times, “we have”.

We can think of Psa 106:6 as the title and summary of the content of this psalm, which describes the history of God’s people as seen from their responsibility. It is a history of failure and unfaithfulness, in contrast to the faithfulness of God in Psalms 106:1-5. From Psalms 106:7, the real history of the people begins.

Without any condonation, he confesses that they have “sinned”, “committed iniquity”, and “behaved wickedly”. He acknowledges that he and his people are no better than “our fathers”. Such identification with the sins of the whole people, including those of the past, we also see with Daniel and Ezra (Daniel 9:4-19; Ezra 9:6-7; 10; 15).

The ‘Elijah service’ of John the baptist (cf. Malachi 4:5), which will soon be acknowledged by the remnant, is a call to repentance. John’s baptism was the baptism of repentance as the first step to God. It involves turning around and returning to God. It is only the beginning, but absolutely necessary. This is how Joseph’s brothers in prison in Egypt had to come to the acknowledgment of their sins (Genesis 42:21). So will the remnant come to acknowledge the sins of the people during the great tribulation (cf. 1 Kings 8:46-47; Zechariah 12:10).

Then he begins to name the sins. It has already started in Egypt. The failure does not begin halfway through their history, their history begins with the failure, from the very beginning. They immediately abandoned their first love (cf. Revelation 2:4). It is characteristic of all human history, in which we see each time the failure of man from the beginning. So it was with Adam, so it was with Noah, so it was with Israel, so it is with professing Christianity.

Already in Egypt, “our fathers … did not understand Your wonders” (Psalms 106:7). All the plagues God brought upon Egypt for their deliverance have been ‘signs and wonders’ to His people. But they have been blind to them. It has not dawned on them how much God did this for them.

Nor did they “remember Your abundant kindnesses”. The people were not appealed by the numerous evidences of God’s love. It is already bad to ignore one token of God’s lovingkindness, to ignore one blessing as a result. How bad it must be, then, when an abundance of blessings is thoughtlessly ignored. It speaks of total indifference.

It did not remain in their memory because they thought only of themselves. What grief it must have caused God that His people so ignored His numerous acts of love. Is there anything more painful than an act of love or even numerous acts of love being met with indifference?

And it gets worse. Because they “did not understand” and “did not remember”, they “rebelled by the sea, at the Red Sea”. This is an event immediately after the LORD redeemed them from Egypt. Right after they have experienced redemption from the yoke and are on their way to the promised land, the people show their disobedience. They reproach Moses for their redemption and indicate that they would rather serve the Egyptians than move on (Exodus 14:10-12).

Instead of killing His people, the LORD saved them “for the sake of His name” (Psalms 106:8; cf. Isaiah 48:9). This is the first reason. He always upholds His Name. A second reason, connected to the first, is “to make His power known”. When He does that, He also makes known His Name as the Almighty (Exodus 9:16).

The Red Sea seemed to be a hindrance to redemption, but God “rebuked the Red Sea and it dried up” (Psalms 106:9; Exodus 14:21-22; 29; Isaiah 50:2; Nahum 1:4). In this we see a type of the redemption of the believing remnant in the end time. This is how He made His power known. The sea is subject to Him and listens to His command. He made a way for His people “through the deeps, as through the wilderness”. He made them pass through it so that they could make their way to the promised land (Isaiah 63:12-14).

So He saved them “from the hand of the one who hated [them]” and redeemed them “from the hand of the enemy” (Psalms 106:10; cf. Luke 1:71). The hater and enemy is Pharaoh. His hand could not seize them anymore because God had made a path for them through the sea by which they stayed out of his hands.

What was the way of redemption and deliverance for God’s people was the way of judgment for the adversaries (Psalms 106:11). The waters covered them, “not one of them was left” (Exodus 14:27-28; Exodus 15:5; cf. Daniel 2:45). The judgment on their hater and enemy and all his soldiers was total and forever. There was no longer any threat from them, for they had all perished.

After the unfolding of God’s power in this wonder of their deliverance and of judgment on their enemies, “they believed His words” (Psalms 106:12; Exodus 14:31). They saw with their own eyes that He had done what He had said. In response, they “sang His praise” in the song of deliverance (Exodus 15:1-18).