Psa 114 | CalvinCommentaries | STEP | PSALM 114 This psalm contains a short account of that deliverance by which God, in bringing his people out of Egypt: and conducting them to the promised inheritance, gave a proof of his power and grace which ought to be held in everlasting remembrance. The design of that wonderful deliverance was, that the seed of Abraham might yield themselves wholly to God, who, receiving them by a gracious act of adoption, purposed that they should be to him a holy and peculiar people. 1. When Israel went out from Egypt, and the house of Jacob from a barbarous people; 2. Judah was for his holiness, Israel for his dominions. 3. The sea saw, and fled: Jordan was turned backward. 4. The mountains leaped like rams, and the hills as the lambs of the flock. 1 When Israel went out from Egypt That exodus being a remarkable pledge and symbol of God’s love for the children of Abraham, it is not surprising that it should be so frequently called to remembrance. In the beginning of the psalm, the prophet informs us that the people whom God purchased at so great a price are no more their own. The opinion of certain expositors, that at that time the tribe of Judah was consecrated to the service of God, according to what is said in , and , appears to me foreign to the prophet’s design. All doubt about the matter is removed by what is immediately subjoined, God’s taking Israel under his rule, which is simply a repetition of the same sentiment in other words. Judah being the most powerful and numerous of all the tribes, and occupying the chief place among them, here takes the precedency of the rest of the people. At the same time, it is very evident that the honor which is in a peculiar manner ascribed to them, belongs equally to the whole body of the people. When God is said to be sanctified, it must be understood that the prophet is speaking after the manner of men, because, in himself, God is incapable of increase or diminution. Judah is called his holiness, and Israel his dominion, because his holy majesty, which hitherto had been little known, secured the veneration of all who had witnessed the displays of his incredible power. In delivering his people, God erected a kingdom for himself and procured respect for his sacred name; if then they do not constantly reflect upon such a remarkable instance of his kindness, their insensibility is totally inexcusable.

‏ Psalms 114

PSALM 114

This psalm contains a short account of that deliverance by which God, in bringing his people out of Egypt: and conducting them to the promised inheritance, gave a proof of his power and grace which ought to be held in everlasting remembrance. The design of that wonderful deliverance was, that the seed of Abraham might yield themselves wholly to God, who, receiving them by a gracious act of adoption, purposed that they should be to him a holy and peculiar people. ^{▼▼
“The exodus of Israel from Egypt, with some of its most remarkable accompanying and consequent miracles, are, in this brief psalm, commemorated in the boldest style of poetry, with personifications, indeed, of inanimate nature of the utmost daring and sublimity, in ‘thoughts that breathe, and words that burn.’” — Drake’s Harp of Judah.}

1 When Israel went out from Egypt That exodus being a remarkable pledge and symbol of God’s love for the children of Abraham, it is not surprising that it should be so frequently called to remembrance. In the beginning of the psalm, the prophet informs us that the people whom God purchased at so great a price are no more their own. The opinion of certain expositors, that at that time the tribe of Judah was consecrated to the service of God, according to what is said in Exodus 19:6, and 1 Peter 2:9, appears to me foreign to the prophet’s design. All doubt about the matter is removed by what is immediately subjoined, God’s taking Israel under his rule, which is simply a repetition of the same sentiment in other words. Judah being the most powerful and numerous of all the tribes, and occupying the chief place among them, here takes the precedency of the rest of the people. At the same time, it is very evident that the honor which is in a peculiar manner ascribed to them, belongs equally to the whole body of the people. ^{▼▼
“Judah represents here the whole people of Israel, as Joseph does, in Psalm 81:6. The reason assigned by Kimchi for this use of יהודה here is, that at the time of the departure from Egypt, Judah was considered the head or chief of the tribes; see Genesis 49:8-10. This, however, is mere conjecture. If it be necessary to assign reasons for the distinction here conferred on this tribe, I should mention as one:, that the ark was kept in the region occupied by the descendants of Judah, and, as another, that from him the Messiah was to spring.” — Phillips.} When God is said to be sanctified, it must be understood that the prophet is speaking after the manner of men, because, in himself, God is incapable of increase or diminution. Judah is called his holiness, ^{▼▼
God’s holiness being often taken for the keeping his promise sacred or inviolate, as in Psalm 102:9, when, reference being made to the immutability of his covenant, it is added, “holy [as in another respect, reverend] is his name;” some, as Hammond and Cresswell, suppose that the meaning here is, that God’s dealings towards Judah — the people of the Jews, were a demonstration of his faithfulness in performing his promise made to Abraham long before.} and Israel his dominion, ^{▼▼
Hammond reads, “And Israel his power,” by which he understands that Israel was an instance of his power; that God, in his acting for Israel, declared his omnipotence most signally.} because his holy majesty, which hitherto had been little known, secured the veneration of all who had witnessed the displays of his incredible power. In delivering his people, God erected a kingdom for himself and procured respect for his sacred name; if then they do not constantly reflect upon such a remarkable instance of his kindness, their insensibility is totally inexcusable.