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Psalm One
Hundred Fourteen
Psalm 114
Chapter Contents
An exhortation to fear God.
Let us acknowledge God's power and goodness in what he
did for Israel, applying it to that much greater work of wonder, our redemption
by Christ; and encourage ourselves and others to trust in God in the greatest
straits. When Christ comes for the salvation of his people , he redeems them from
the power of sin and Satan, separates them from an ungodly world, forms them to
be his people, and becomes their King. There is no sea, no Jordan, so deep, so
broad, but, when God's time is come, it shall be divided and driven back. Apply
this to the planting the Christian church in the world. What ailed Satan and
his idolatries, that they trembled as they did? But especially apply it to the
work of grace in the heart. What turns the stream in a regenerate soul? What
affects the lusts and corruptions, that they fly back; that prejudices are
removed, and the whole man becomes new? It is at the presence of God's Spirit.
At the presence of the Lord, not only mountains, but the earth itself may well
tremble, since it has lain under a curse for man's sin. As the Israelites were
protected, so they were provided for by miracles; such was that fountain of
waters into which the flinty rock was turned, and that rock was Christ. The Son
of God, the Rock of ages, gave himself to death, to open a fountain to wash
away sins, and to supply believers with waters of life and consolation; and
they need not fear that any blessing is too great to expect from his love. But
let sinners fear before their just and holy Judge. Let us now prepare to meet
our God, that we may have boldness before him at his coming.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 114
Verse 2
[2] Judah was his sanctuary, and Israel his dominion.
Judah — Or Israel, one tribe being put for all. Judah he
mentions as the chief of all the tribes.
Verse 4
[4] The mountains skipped like rams, and the little hills
like lambs.
The mountains — Horeb and Sinai, two tops of one
mountain, and other neighbouring mountains.
Verse 7
[7] Tremble, thou earth, at the presence of the Lord, at the
presence of the God of Jacob;
Tremble — The mountains did more than what was fit at the
appearance of the great God.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
SUBJECT AND
DIVISION. This sublime SONG OF THE EXODUS is one and indivisible. True
poetry has here reached its climax: no human mind has ever been able to equal,
much less to excel, the grandeur of this Psalm. God is spoken of as leading
forth his people from Egypt to Canaan, and causing the whole earth to be moved
at his coming. Things inanimate are represented as imitating the actions of
living creatures when the Lord passes by. They are apostrophised and questioned
with marvellous force of language, till one seems to look upon the actual
scene. The God of Jacob is exalted as having command over river, sea, and
mountain, and causing all nature to pay homage and tribute before his glorious
majesty.
EXPOSITION
Verse
1. When Israel went out of Egypt. The song begins with a
burst, as if the poetic fury could not be restrained, but overleaped all
bounds. The soul elevated and filled with a sense of divine glory cannot wait to
fashion a preface, but springs at once into the middle of its theme. Israel
emphatically came out of Egypt, out of the population among whom they had been
scattered, from under the yoke of bondage, and from under the personal grasp of
the king who had made the people into national slaves. Israel came out with a
high hand and a stretched out arm, defying all the power of the empire, and
making the whole of Egypt to travail with sore anguish, as the chosen nation
was as it were born out of its midst. The house of Jacob from a people of
strange language. They had gone down into Egypt as a single family—"the
house of Jacob"; and, though they had multiplied greatly, they were
still so united, and were so fully regarded by God as a single unit, that they
are rightly spoken of as the house of Jacob. They were as one man in their
willingness to leave Goshen; numerous as they were, not a single individual
stayed behind. Unanimity is a pleasing token of the divine presence, and one of
its sweetest fruits. One of their inconveniences in Egypt was the difference of
languages, which was very great. The Israelites appear to have regarded the
Egyptians as stammerers and babblers, since they could not understand them, and
they very naturally considered the Egyptians to be barbarians, as they would no
doubt often beat them because they did not comprehend their orders. The
language of foreign taskmasters is never musical in an exile's ear. How sweet
it is to a Christian who has been compelled to hear the filthy conversation of
the wicked, when at last he is brought out from their midst to dwell among his
own people!
Verse
2. Judah was his sanctuary, and Israel his dominion. The
pronoun "his" comes in where we should have looked for the
name of God; but the poet is so full of thought concerning the Lord that he
forgets to mention his name, like the spouse in the Song, who begins, "Let
him kiss me, "or Magdalene when she cried, "Tell me where thou
hast laid him." From the mention of Judah and Israel certain
critics have inferred that this Psalm must have been written after the division
of the two kingdoms; but this is only another instance of the extremely slender
basis upon which an hypothesis is often built up. Before the formation of the
two kingdoms David had said, "Go number Israel and Judah, "and this
was common parlance, for Uriah the Hittite said, "The ark, and Israel and
Judah abide in tents"; so that nothing can be inferred from the use of the
two names. No division into two kingdoms can have been intended here, for the poet
is speaking of the coming out of Egypt when the people were so united that he
has just before called them "the house of Jacob." It would be
quite as fair to prove from the first verse that the Psalm was written when the
people were in union as to prove from the second that its authorship dates from
their separation. Judah was the tribe which led the way in the wilderness
march, and it was foreseen in prophecy to be the royal tribe, hence its
poetical mention in this place. The meaning of the passage is that the whole
people at the coming out of Egypt were separated unto the Lord to be a peculiar
people, a nation of priests whose motto should be, "Holiness unto the
Lord." Judah was the Lord's "holy thing, "set apart for his
special use. The nation was peculiarly Jehovah's dominion, for it was governed
by a theocracy in which God alone was King. It was his domain in a sense in
which the rest of the world was outside his kingdom. These were the young days
of Israel, the time of her espousals, when she went after the Lord into the
wilderness, her God leading the way with signs and miracles. The whole people
were the shrine of Deity, and their camp was one great temple. What a change
there must have been for the godly amongst them from the idolatries and blasphemies
of the Egyptians to the holy worship and righteous rule of the great King in
Jeshurun. They lived in a world of wonders, where God was seen in the wondrous
bread they ate and in the water they drank, as well as in the solemn worship of
his holy place. When the Lord is manifestly present in a church, and his
gracious rule obediently owned, what a golden age has come, and what honourable
privileges his people enjoy! May it be so among us.
Verse
4. The mountains skipped like rams, and the little hills like
lambs. At the coming of the Lord to Mount Sinai, the hills moved; either
leaping for joy in the presence of their Creator like young lambs; or, if you
will, springing from their places in affright at the terrible majesty of
Jehovah, and flying like a flock of sheep when alarmed. Men fear the mountains,
but the mountains tremble before the Lord. Sheep and lambs move lightly in the
meadows; but the hills, which we are wont to call eternal, were as readily made
to move as the most active creatures. Rams in their strength, and lambs in
their play, are not more stirred than were the solid hills when Jehovah marched
by. Nothing is immovable but God himself: the mountains shall depart, and the
hills be removed, but the covenant of his grace abideth fast for ever and ever.
Even thus do mountains of sin and hills of trouble move when the Lord comes
forth to lead his people to their eternal Canaan. Let us never fear, but rather
let our faith say unto this mountain, "Be thou removed hence and cast into
the sea, "and it shall be done.
Verse
5. What ailed thee, O thou sea? Wert thou terribly afraid? Did thy
strength fail thee? Did thy very heart dry up? What ailed thee, O thou sea,
that thou fleddest? Thou wert neighbour to the power of Pharaoh, but thou didst
never fear his hosts; stormy wind could never prevail against thee so as to
divide thee in twain; but when the way of the Lord was in thy great waters thou
was seized with affright, and thou becamest a fugitive from before him. Thou
Jordan, that thou wast driven back? What ailed thee, O quick descending river?
Thy fountains had not dried up, neither had a chasm opened to engulf thee! The
near approach of Israel and her God sufficed to make thee retrace thy steps.
What aileth all our enemies that they fly when the Lord is on our side? What
aileth hell itself that it is utterly routed when Jesus lifts up a standard
against it? "Fear took hold upon them there, "for fear of HIM the
stoutest hearted did quake, and became as dead men.
Verse
6. Ye mountains, that ye skipped like rams; and ye little hills,
like lambs? What ailed ye, that ye were thus moved? There is but one reply:
the majesty of God made you to leap. A gracious mind will chide human nature
for its strange insensibility, when the sea and the river, the mountains and
the hills, are all sensitive to the presence of God. Man is endowed with reason
and intelligence, and yet he sees unmoved that which the material creation
beholds with fear. God has come nearer to us than ever he did to Sinai, or to
Jordan, for he has assumed our nature, and yet the mass of mankind are neither
driven back from their sins, nor moved in the paths of obedience.
Verse
7. Tremble, thou earth, at the presence of the Lord, at the
presence of the God of Jacob. Or "from before the Lord, the Adonai,
the Master and King." Very fitly does the Psalm call upon all nature again
to feel a holy awe because its Ruler is still in its midst.
"Quake
when Jehovah walks abroad,
Quake earth, at sight of Israel's God."
Let
the believer feel that God is near, and he will serve the Lord with fear and
rejoice with trembling. Awe is not cast out by faith, but the rather it becomes
deeper and more profound. The Lord is most reverenced where he is most loved.
Verse
8. Which turned the rock into a standing water, causing a mere or
lake to stand at its foot, making the wilderness a pool: so abundant was the
supply of water from the rock that it remained like water in a reservoir. The
flint into a fountain of waters, which flowed freely in streams, following the
tribes in their devious marches. Behold what God can do! It seemed impossible
that the flinty rock should become a fountain; but he speaks, and it is done.
Not only do mountains move, but rocks yield rivers when the God of Israel wills
that it should be so.
"From
stone and solid rock he brings
The spreading lake, the gushing springs."
"O
magnify the Lord with me, and let us exalt his name together, " for he it
is and he alone who doeth such wonders as these. He supplies our temporal needs
from sources of the most unlikely kind, and never suffers the stream of his
liberality to fail. As for our spiritual necessities they are all met by the
water and the blood which gushed of old from the riven rock, Christ Jesus:
therefore let us extol the Lord our God. Our deliverance from under the yoke of
sin is strikingly typified in the going up of Israel from Egypt, and so also
was the victory of our Lord over the powers of death and hell. The Exodus
should therefore be earnestly remembered by Christian hearts. Did not Moses on
the mount of transfiguration speak to our Lord of "the exodus" which
he should shortly accomplish at Jerusalem; and is it not written of the hosts
above that they sing the song of Moses the servant of God, and of the Lamb? Do
we not ourselves expect another coming of the Lord, when before his face heaven
and earth shall flee away and there shall be no more sea? We join then with the
singers around the Passover table and make their Hallel ours, for we too have
been led out of bondage and guided like a flock through a desert land, wherein
the Lord supplies our wants with heavenly manna and water from the Rock of
ages. Praise ye the Lord.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. The 114th psalm appears to me to be an admirable ode, and I began
to turn it into our own language. As I was describing the journey of Israel
from Egypt, and added the Divine Presence amongst them, I perceived a beauty in
this psalm, which was entirely new to me, and which I was going to lose; and
that is, that the poet utterly conceals the presence of God in the beginning of
it, and rather lets a possessive pronoun go without a substantive, than he will
so much as mention anything of divinity there. "Judah was his sanctuary,
and Israel his dominion" or kingdom. The reason now seems evident, and
this conduct necessary; for, if God had appeared before, there could be no
wonder why the mountains should leap and the sea retire; therefore, that this
convulsion of nature may be brought in with due surprise, his name is not
mentioned till afterwards; and then with a very agreeable turn of thought, God
is introduced at once in all his majesty. This is what I have attempted to
imitate in a translation without paraphrase, and to preserve what I could of
the spirit of the sacred author.
When
Israel, freed from Pharaoh's hand,
Left the proud tyrant and his land,
The tribes with cheerful homage own
Their King, and Judah was his throne.
Across
the deep their journey lay,
The deep divides to make them way;
The streams of Jordan saw, and fled
With backward current to their head.
The
mountains shook like frightened sheep,
Like lambs the little hillocks leap;
Not Sinai on her base could stand,
Conscious of sovereign power at hand.
What
power could make the deep divide?
Make Jordan backward roll his tide?
Why did ye leap, ye little hills?
And whence the fright that Sinai feels?
Let
every mountain, and every flood,
Retire, and know the approaching God,
The King of Israel! see him here:
Tremble, thou earth, adore and fear.
He
thunders—and all nature mourns;
The rock to standing pools he turns;
Flints spring with fountains at his word,
And fires and seas confess their Lord.
—Isaac
Watts, in "The Spectator," 1712.
Verse
1. When Israel went out of Egypt. Out of the midst of that
nation, that is, out of the bowels of the Egyptians, who had, as it were,
devoured them; thus the Jew doctors gloss upon this text.—John Trapp.
Verse
1. Israel went out of Egypt. This was an emblem of the Lord's
people in effectual vocation, coming out of bondage into liberty, out of
darkness into light, out of superstition, and idolatry, and profaneness, to the
service of the true God in righteousness and true holiness; and from a people
of strange language to those that speak the language of Canaan, a pure language,
in which they can understand one another when they converse together, either
about experience or doctrine; and the manner of their coming out is much the
same, by strength of hand, by the power of divine grace, yet willingly and
cheerfully, with great riches, the riches of grace, and a title to the riches
of glory, and with much spiritual strength; for though weak in themselves, yet
they are strong in Christ.—John Gill.
Verse
1. The house of Jacob. The Israelites though they were a
great number when they went forth from Egypt, nevertheless formed one house or
family; thus the church at the present time dispersed throughout the whole
world is called one house: 1Ti 3:15 Heb 3:6; 1Pe 2:5: and that because of one
faith, one God, one Father, one baptism, Eph 4:5.—Marloratus.
Verse
1. A people of strange language. When we find in verse 1, as
in Psalm 81:5, Egypt spoken of as a land where the people were of a "strange
tongue, "it seems likely that the reference is to their being a people
who could not speak of God, as Israel could; even as Zep 3:9 tells of
the "pure lip, "viz., the lip that calls on the name of the
Lord.—Andrew A. Bonar.
Verse
1. A people of strange tongue. Mant translates this "tyrant
land, "and has the following note: The Hebrew word here rendered
"tyrant, "has been supposed to signify "barbarous"; that
is, "using a barbarous or foreign language or pronunciation." But,
says Parkhurst, the word seems rather to refer to the "violence" of
the Egyptians towards the Israelites, or "the barbarity of their
behaviour, "which was more to the Psalmist's purpose than "the
barbarity of their language"; even supposing the reality of the latter in
the time of Moses. The epithet "barbarous" would leave the same
ambiguity as Parkhurst supposes to belong to the text. Bishop Horsley renders
"a tyrannical people."
Verse
1. A people of strange language. The strange language is
evidently an annoyance. Israel could not feel at home in Egypt.—Justus
Olshausen.
Verse
2. Judah was his sanctuary, and Israel his dominion. These
people were God's sanctification and dominion, that is, witnesses of his
holy majesty in adopting them, and of his mighty power in delivering them: or,
his sanctification, as having his holy priests to govern them in the
points of piety; and dominion, as having godly magistrates ordained from
above to rule them in matters of policy: or, his sanctuary, both
actually, because sanctifying him; and passively, because sanctified of
him...This one verse expounds and exemplifies two prime petitions of the Lord's
Prayer. "Hallowed be thy name, thy kingdom come": for Judah
was God's sanctuary, because hallowing his name;and Israel his
dominion, as desiring his kingdom to come. Let every man examine himself
by this pattern, whether he be truly the servant of Jesus his Saviour, or the
vassal of Satan the destroyer. If any man submit himself willingly to the
domineering of the devil, and suffer sin to reign in his mortal members,
obeying the lusts thereof, and working all uncleanness even with greediness; assuredly
that man is yet a chapel of Satan, and a slave to sin. On the contrary,
whosoever unfeignedly desires that God's kingdom may come, being ever ready to
be ruled according to his holy word, acknowledging it a lantern to his feet,
and a guide to his paths; admitting obediently his laws, and submitting himself
alway to the same; what is he, but a citizen of heaven, a subject of God, a
saint, a sanctuary?—John Boys.
Verse
2. Judah was his sanctuary, etc. Reader, do not fail to
remark, when Israel was brought out of Egypt the Lord set up his tabernacle
among them, and manifested his presence to them. And what is it now, when the
Lord Jesus brings out his people from the Egypt of the world? Doth he not
fulfil that sweet promise, "Lo, I am with you alway, even unto the end of
the world"? Is it not the privilege of his people, to live to him,
to live with him, and to live upon him? Doth he not in every act
declare, "I will say, it is my people; and they shall say, the Lord is my
God"? Mt 28:20; Zec 13:9.—Robert Hawker.
Verse
2. Judah was his sanctuary. Meaning not the tribe of Judah
only, though they in many things had the preeminence; the kingdom belonged to
it, the chief ruler being out of it, especially the Messiah; its standard was
pitched and moved first; it offered first to the service of the Lord; and the
Jews have a tradition, mentioned by Jarchi and Kimchi, that this tribe with its
prince at the head of it, went into the Red Sea first: the others fearing, but
afterwards followed, encouraged by their example. In this place all the tribes
are meant, the whole body of the people.—John Gill.
Verse
2. One peculiarity of the second verse requires attention. It twice
uses the word "his", without naming any one. There are two
theories to account for this circumstance. One is that Psalm 114 was always
sung in immediate connection with 113, in which the name of God occurs no less
than six times, so that the continuance of the train of thought made a fresh
repetition of it here unnecessary. But this view, to be fully consistent with
itself, must assume that the two Psalms are really one, with a merely arbitrary
division, which does not, on the face of the matter, seem by any means
probable, as the scope of thought in the two is perfectly distinct. The other,
which is more satisfactory, regards the omission of the Holy Name in this part
of the Psalm as a practical artifice to heighten the effect of the answer to
the sudden apostrophe in verses five and six. There would be nothing marvellous
in the agitation of the sea, and river, and mountains in the presence of God,
but it may well appear wonderful till that potent cause is revealed, as it is
most forcibly in the dignified words of the seventh verse.—Ewald and
Perowne, in Neale and Littledale.
Verse
3. The sea saw it: to wit this glorious work of God in
bringing his people out of Egypt.—Matthew Pool.
Verse
3. The sea saw it. Saw there that "Judah" was
"God's sanctuary, ""and Israel his dominion, "and therefore
"fled"; for nothing could be more awful. It was this that drove
Jordan back, and was an invincible dam to his streams; God was at the head
of that people, and therefore they must give way to them, must make room for
them, they must retire, contrary to their nature, when God speaks the word.—Matthew
Henry.
Verse
3. The sea saw it, and fled.
The
waves on either side
Unloose their close embraces, and divide,
And backwards press, as in some solemn show
The crowding people do,
(Though just before no space was seen,)
To let the admired triumph pass between.
The
wondering army saw on either hand,
The no less wondering waves like rocks of crystal stand.
They marched betwixt, and boldly trod
The secret paths of God. Abraham Cowley, 1618-1667.
Verse
3. Jordan was driven back. And now the glorious day was come
when, by a stupendous miracle, Jehovah had determined to show how able he was
to remove every obstacle in the way of his people, and to subdue every enemy
before their face. By his appointment, the host, amounting probably to two
millions and a half of persons (about the same number as had crossed the Red
Sea on foot), had removed to the banks of the river three days before, and now
in marching array awaited the signal to cross the stream. At any time the
passage of the river by such a multitude, with their women and children, their
flocks and herds, and all their baggage, would have presented formidable
difficulties; but now the channel was filled with a deep and impetuous torrent,
which overflowed its banks and spread widely on each side, probably extending
nearly a mile in width; while in the very sight of the scene were the
Canaanitish hosts, who might be expected to pour out from their gates, and
exterminate the invading multitude before they could reach the shore. Yet these
difficulties were nothing to Almighty power, and only served to heighten the
effect of the stupendous miracle about to be wrought.
By
the command of Jehovah, the priests, bearing the ark of the covenant, the
sacred symbol of the Divine presence, marched more than half a mile in front of
the people, who were forbidden to come any nearer to it. Thus it was manifest
that Jehovah needed not protection from Israel, but was their guard and guide,
since the unarmed priests feared not to separate themselves from the host, and
to venture with the ark into the river in the face of their enemies. And thus
the army, standing aloof, had a better opportunity of seeing the wondrous
results, and of admiring the mighty power of God exerted on their behalf; for
no sooner had the feet of the priests touched the brim of the overflowing
river, than the swelling waters receded from them; and not only the broad lower
valley, but even the deep bed of the stream was presently emptied of water, and
its pebbly bottom became dry. The waters which had been in the channel speedily
ran off, and were lost in the Dead Sea; whilst those which would naturally have
replaced them from above, were miraculously suspended, and accumulated in a
glassy heap far above the city Adam, that is beside Zaretan. These places are
supposed to have been at least forty miles above the Dead Sea, and may possibly
have been much more; so that nearly the whole channel of the Lower Jordan, from
a little below the Lake of Tiberias to the Dead Sea, was dry...What a glorious
termination of the long pilgrimage of Israel was this! and how worthy of the
power, wisdom, and goodness of their Divine Protector! "The passage of
this deep and rapid river, " remarks Dr. Hales, "at the most
unfavourable season, was more manifestly miraculous, if possible, than that of the
Red Sea; because here was no natural agency whatever employed; no mighty wind
to sweep a passage, as in the former case; no reflux of the tide, on which
minute philosophers might fasten to depreciate the miracle. It seems,
therefore, to have been providentially designed to silence cavils respecting
the former; and it was done at noonday, in the face of the sun, and in the
presence, we may be sure, of the neighbouring inhabitants, and struck terror
into the kings of the Canaanites and Amorites westward of the river."—Philip
Henry Gosse, in "Sacred Streams, "1877.
Verse
3. Jordan was driven back. The waters know their Maker: that
Jordan which flowed with full streams when Christ went into it to be baptized,
now gives way when the same God must pass through it in state: then there was
use of his water, now of his sand. I hear no more news of any rod to strike the
waters; the presence of the ark of the Lord God, Lord of all the world, is sign
enough to these waves, which now, as if a sinew were broken, run back to their
issues, and dare not so much as wet the feet of the priests that bare it. How
subservient are all the creatures to the God that made them! How glorious a God
do we serve; whom all the powers of the heavens and elements are willingly
subject unto, and gladly take that nature which he pleaseth to give them.—Abraham
Wright.
Verse
3. Jordan was driven back. It was probably at the point near
the present southern fords, crossed at the time of the Christian era by a
bridge. The river was at its usual state of flood at the spring of the year, so
as to fill the whole of the bed, up to the margin of the jungle with which the
river banks are lined. On the broken edge of the swollen stream, the band of
priests stood with the ark on their shoulders. At the distance of nearly a mile
in the rear was the mass of the army. Suddenly the full bed of the Jordan was
dried before them. High up the river, "far, far away, ""in Adam,
the city which is beside Zaretan, ""as far as the parts of Kirjathjearim"
(Jos 3:16), that is, at a distance of thirty miles from the place of the
Israelite encampment, the waters there stood which "descended"
"from the heights above, "—stood and rose up, as if gathered into a
water skin; as if in a barrier or heap, as if congealed; and those that
"descended" towards the sea of "the desert, "the Salt Sea,
"failed and were cut off." Thus the scene presented is of the
"descending stream" (the words employed seem to have a special
reference to that peculiar and most significant name of the "Jordan"),
not parted asunder, as we generally fancy, but, as the Psalm expresses it,
"turned backwards"; the whole bed of the river left dry from north to
south, through its long windings; the huge stones lying bare here and there,
imbedded in the soft bottom; or the shingly pebbles drifted along the course of
the channel.—Arthur Penrhyn Stanly, in "The History of the Jewish
Church, "1870.
Verse
4. The mountains skipped like rams, etc. The figure drawn
from the lambs and rams would appear to be inferior to the magnitude of the
subject. But it was the prophet's intention to express in the homeliest way the
incredible manner in which God, on these occasions, displayed his power. The
stability of the earth being, as it were, founded on the mountains, what connection
can they have with rams and lambs, that they should be agitated, skipping
hither and thither? In speaking in this homely style, he does not mean to
detract from the greatness of the miracle, but more forcibly to engrave these
extraordinary tokens of God's power on the illiterate.—John Calvin.
Verse
4. Skipped. A poetic description of the concussion caused by
the thunder and lightning that accompanied the divine presence.—James G.
Murphy.
Verse
4. At the giving of the law at Sinai, Horeb and the mountains
around, both great and small, shook with a sudden and mighty earthquake, like
rams leaping in a grassy plain, with the young sheep frisking round them.—Plain
Commentary.
Verses
4-6. When Christ descends upon the soul in the work of conversion,
what strength doth he put forth! The strongholds of sin are battered down,
every high thing that exalts itself against the knowledge of Christ is brought
into captivity to the obedience of his sceptre, 2Co 10:4-5. Devils are cast out
of the possession which they have kept for many years without the least
disturbance. Strong lusts are mortified and the very constitution of the soul
is changed. What ailed thee, O thou sea, that thou fleddest? thou Jordan,
that thou wast driven back? ye mountains, that ye skipped like rams?, etc.
The prophet speaks those words of the powerful entrance of the children of
Israel into Canaan. The like is done by Christ in the conversion of a sinner.
Jordan is driven back, the whole course of the soul is altered, the mountains
skip like rams. There are many mountains in the soul of a sinner, as pride,
unbelief, self conceitedness, atheism, profaneness, etc. These mountains are
plucked up by the roots in a moment when Christ begins the work of conversion.—Ralph
Robinson.
Verse
5.
Fly
where thou wilt, O Sea!
And Jordan's current cease!
Jordan, there is no need of thee,
For at God's word, whenever he please,
The rocks shall weep new waters forth instead of these.
—Abraham Cowley.
Verses
5-6. A singular animation and an almost dramatic force are given to
the poem by the beautiful apostrophe in verses 5, 6, and the effect of this is
heightened in a remarkable degree by the use of the present tenses. The awe and
the trembling of nature are a spectacle on which the poet is looking. The
parted sea through which Israel walks as on dry land, the rushing Jordan
arrested in its course, the granite cliffs of Sinai shaken to their base—he
sees it all, and asks in wonder what it means?—J. J. Stewart Perowne.
Verses
5-6. This questioning teaches us that we should ourselves consider and
inquire concerning the reason of those things, which we see to have been done
in a wondrous way, out of the course of nature. There are signs in the sun,
moon, stars, heaven, etc., concerning which Christ has spoken. Let us inquire
the reason why they are, that we be not stupid and inaccurate spectators. The
things which are done miraculously do speak: and they can give answer why they
are done. Nay, rather, portents, signs, earthquakes, extraordinary appearances
are loud speaking, and they declare from themselves what they are: namely, that
they are prophetic of the anger and future vengeance of God. Such inquiry as
this is not prying curiosity, but is pious and useful, working to this end,
that we become observant of the judgments of God, with which he visits this
world, and yield ourselves to his grace, and so we escape the coming
vengeance.—Wolfgang Musculus.
Verses
5-6.
What
ails thee, sea, to part,
Thee Jordan, back to start?
Ye mountains, like the rams to leap,
Ye little hills, like sheep?—John Keble.
Verse
7. Tremble, thou earth. Hebrew, Be in pain, as a
travailing woman: for if the giving of the law had such dreadful effects, what
should the breaking thereof have?—John Trapp.
Verse
7.
"At
the presence of the Lord be in pangs, O earth." "Lord, "Adon,
the Sovereign Ruler. "Pangs, "Chuli: Mic 4:10. The convulsions
of nature, which accompanied the Exodus, were as the birth throes of the
Israelite people. "A nation was born in a day." But the deliverance
out of Babylon was the prelude to a far more wondrous truth; that of him, in
whom human nature was to be regenerated.—William Kay.
Verses
7-8. Tremble, etc. This is an answer to the preceding question:
as if he had said, It is no wonder that Sinai, and Horeb, and a few adjoining
hills should thus tremble at the majestic presence of God; for the whole earth
must do so, whenever he pleases.—Thomas Fenton.
Verse
8. Which turned the rock into a standing water. Into a pool.
The divine poet represents the very substance of the rock as being converted
into water, not literally, but poetically; thus ornamenting his sketch of the
wondrous power displayed on this occasion.—William Walford.
Verse
8. The remarkable rock in Sinai which tradition regards as the one
which Moses smote, is at least well chosen in regard to its situation, whatever
opinion we may form of the truth of that tradition, which it seems to be the
disposition of late travellers to regard with more respect than was formerly
entertained. It is an isolated mass of granite, nearly twenty feet square and
high, with its base concealed in the earth—we are left to conjecture to what
depth. In the face of the rock are a number of horizontal fissures, at unequal
distances from each other; some near the top, and others at a little distance
from the surface of the ground. An American traveller (Dr. Olin) says:
"The colour and whole appearance of the rock are such that, if seen
elsewhere, and disconnected from all traditions, no one would hesitate to
believe that they had been produced by water flowing from these fissures. I
think it would be extremely difficult to form these fissures or produce these
appearances by art. It is not less difficult to believe that a natural fountain
should flow at the height of a dozen feet out of the face of an isolated rock.
Believing, as I do, that the water was brought out of a rock belonging to this
mountain, I can see nothing incredible in the opinion that this is the
identical rock, and that these fissures, and the other appearances, should be
regarded as evidences of the fact."—John Kitto.
Verse
8. Shall the hard rock be turned into a standing water, and the
flint stone into a springing well? and shall not our hard and flinty hearts, in
consideration of our own miseries, and God's unspeakable mercies in delivering
us from evil, (if not gush forth into fountains of tears) express so much as a
little standing water in our eyes? It is our hard heart indeed, quod nec
compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non
cedit, flagellis duratur, etc. (Bernard). O Lord, touch thou the mountains
and they shall smoke, touch our lips with a coal from thine altar, and our
mouth shall show forth thy praise. Smite, Lord, our flinty hearts as hard as
the nether millstone, with the hammer of thy word, and mollify them also with
the drops of thy mercies and dew of thy Spirit; make them humble, fleshy,
flexible, circumcised, soft, obedient, new, clean, broken, and then "a
broken and a contrite heart, O God, shalt thou not despise." Ps 51:17.
"O Lord my God, give me grace from the very bottom of my heart to desire
thee; in desiring, to seek thee; in seeking, to find; in finding, to love thee;
in loving, utterly to loathe my former wickedness; "that living in thy
fear, and dying in thy favour, when I have passed through this Egypt and
wilderness of this world, I may possess the heavenly Canaan and happy land of
promise, prepared for all such as love thy coming, even for every Christian
one, which is thy dominion, and sanctuary. (Augustine).—John
Boys.
Verse
8. The same almighty power that turned waters into a rock to be a
wall to Israel (Ex 14:22), turned the rock into waters to be a well to Israel.
As they were protected, so they were provided for, by miracles, standing
miracles; for such was the standing water, that fountain of waters, into which
the rock, the flinty rock, was turned, "and that rock was Christ,
"1Co 10:4. For he is a fountain of living waters to his Israel, from whom
they receive grace for grace.—Matthew Henry.
Verse
8. The flint into a fountain of waters. The causing of water
to gush forth out of the flinty rock is a practical proof of unlimited
omnipotence and of the grace which converts death into life. Let the earth then
tremble before the Lord, the God of Jacob. It has already trembled before him,
and before him let it tremble. For that which he has been he still ever is; and
as he came once he will come again.—Franz Delitzsch.
HINTS TO THE
VILLAGE PREACHER
Verses
1-2. The time of first delivery from sin a season notable for the
peculiar presence of God.
Verses
1-2. The Lord was to his people—
1.
A deliverer.
2. A priest—"his sanctuary."
3. A king—"his dominion."
Verses
1, 7. "The house of Jacob" and "the God of Jacob,"
the relation between the two.
Verse
2. The church the temple of sanctity and the domain of obedience.
Verse
3. The sea saw it, and fled; or rather, "The sea saw and
fled"—it saw God and all his people following his lead, and it was struck
with awe and fled away. A bold figure! The Red Sea mirrored the hosts which had
come down to its shore, and reflected the cloud which towered high over all, as
the symbol of the presence of the Lord: never had such a scene been imaged upon
the surface of the Red Sea, or any other sea, before. It could not endure the
unusual and astounding sight, and fleeing to the right and to the left, opened
a passage for the elect people. A like miracle happened at the end of the great
march of Israel, for "Jordan, was driven back." This was a
swiftly flowing river, pouring itself down a steep decline, and it was not
merely divided, but its current was driven back so that the rapid torrent,
contrary to nature, flowed uphill. This was God's work: the poet does not sing
of the suspension of natural laws, or of a singular phenomenon not readily to
be explained; but to him the presence of God with his people is everything, and
in his lofty song he tells how the river was driven back because the Lord was
there. In this case poetry is nothing but the literal fact, and the fiction
lies on the side of the atheistic critics who will suggest any explanation of
the miracle rather than admit that the Lord made bare his holy arm in the eyes
of all his people. The division of the sea and the drying up of the river are
placed together though forty years intervened, because they were the opening
and closing scenes of one great event. We may thus unite by faith our new birth
and our departure out of the world into the promised inheritance, for the God
who led us out of the Egypt of our bondage under sin will also conduct us
through the Jordan of death out of our wilderness wanderings in the desert of
this tried and changeful life. It is all one and the same deliverance, and the
beginning ensures the end.
Verse
3. The impenitence of sinners rebuked by the inanimate creation.
Verse
3. Jordan was driven back, or death overcome.
Verse
4. The movableness of things which appear to be fixed and settled.
God's power of creating a stir in lethargic minds, among ancient systems, and
prejudiced persons of the highest rank.
Verses
7-8. Holy awe.
1.
Should be caused by the fact of the divine presence.
2.
Should be increased by his covenant character—"the God of Jacob."
3.
Should culminate when we see displays of his grace towards his
people—"which turned, "etc.
4.
Should become universal.
Verse
8. Wonders akin to the miracle at the rock.
1.
Christ's death the source of life.
2. Adversity a means of prosperity.
3. Hard hearts made penitent.
4. Barrenness of soul turned into abundance.
Verse
8. Divine supplies.
1.
Sure—for he will fetch them even from a rock.
2. Plentiful—"a mere or standing water."
3. Continual "fountain of waters."
4. Instructive. Should create in us holy awe at the power, etc., of the Lord.
── C.H. Spurgeon《The Treasury of David》