Why does the plague order differ from Exodus?
Historical poetry selects and groups events thematically. Ancient retelling need not reproduce narrative order to affirm the same deeds and theology.
PSALM 105 — THE GOD WHO REMEMBERS HIS COVENANT
Why does the plague order differ from Exodus? Study Psalm 105 with context, apologetic analysis, and cross-references.
Psalm 1055 questions
Source linked
Commentary provenance
Dr. Lucas D. Shallua Commentary · PSALM 105 — THE GOD WHO REMEMBERS HIS COVENANT
The precise difficulties
- Why does the plague order differ from Exodus?
- How can God “turn” Egyptians to hate Israel?
- Why call the patriarchs “anointed ones” and “prophets”?
- Does verse 44 endorse taking other peoples' land and labor?
- Did the Israelites plunder Egypt unjustly?
Verse and question study
How can God “turn” Egyptians to hate Israel?
The line stresses divine sovereignty over a judicial historical development. Exodus simultaneously attributes hardening and cruelty to Pharaoh and Egypt; God's holy purpose operates through agents whose evil motives remain their own.
Why call the patriarchs “anointed ones” and “prophets”?
“Anointed” can mean consecrated or specially protected beyond kings and priests, while Genesis 20:7 explicitly calls Abraham a prophet. The plural treats the patriarchal line as covenant representatives.
Does verse 44 endorse taking other peoples' land and labor?
It celebrates Israel's unique promised inheritance after divine judgment described in the Pentateuch. It cannot authorize later peoples to claim land by analogy. Israel itself could be expelled for comparable wickedness.
Did the Israelites plunder Egypt unjustly?
Exodus presents their silver and gold as requested and given under divine favor after generations of uncompensated forced labor. The transfer is better understood as reparative judgment than ordinary theft.
Historical and literary context
Psalm 105 is an anonymous historical hymn paired with Psalm 106. Psalm 105 emphasizes God's faithful action; Psalm 106 emphasizes Israel's repeated sin. Verses 1–15 appear, with small differences, in 1 Chronicles 16:8–22 as part of the hymn associated with David bringing the ark to Jerusalem. The history runs from Abraham to the conquest, selecting events for praise rather than providing exhaustive chronology. English Psalm 105 is Psalm 104 in Greek/Latin numbering.
Apologetic note
Psalm 105 is openly theological history: it selects events to display covenant continuity and providence. That purpose does not make it indifferent to human causation. Joseph is sold, Pharaoh acts craftily, servants are sent, natural agents operate, and God's word governs the whole. The text offers layered agency rather than a competition between divine purpose and historical means.
Chapter cross-references
- Genesis 12:1–3, 7 God promises land and worldwide blessing to Abraham
- Genesis 20:7 Abraham is called a prophet
- Genesis 37:18–28; 50:19–21 Joseph's betrayal serves unintended saving purpose
- Exodus 1:8–14 Egypt enslaves multiplied Israel
- Exodus 7:14–12:36 God judges Egypt through the plagues
- Exodus 13:21–22 Cloud and fire lead the people
- Exodus 16:1–18; 17:1–7 God gives bread and water
- Deuteronomy 9:4–6 Land is not given because of Israel's righteousness
- 1 Chronicles 16:8–22 Verses 1–15 appear in Davidic ark worship
- Psalm 78:12–72 A complementary history emphasizes Israel's rebellion
- Acts 7:9–36 Stephen retells Joseph and Moses as rejected deliverers
- Galatians 3:7–16 Abraham's promise reaches nations in Christ
- John 6:32–35 Christ gives the true bread from heaven
- 1 Corinthians 10:1–4 Christ and wilderness provision instruct the church
Source and editorial status
Dr. Shallua’s Commentary
This study preserves the hard questions, explanations, context, apologetic note, and references from Dr. Shallua's Commentary.