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.