Teks -- Psalms 114:1-5 (NET)

Psalm 114

114:1 When Israel left Egypt, when the family of Jacob left a foreign nation behind, 114:2 Judah became his sanctuary, Israel his kingdom. 114:3 The sea looked and fled; the Jordan River turned back. 114:4 The mountains skipped like rams, the hills like lambs. 114:5 Why do you flee, O sea? Why do you turn back, O Jordan River?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 114:2 - Judah

Or Israel, one tribe being put for all. Judah he mentions as the chief of all the tribes.

Wesley: Psa 114:4 - The mountains

Horeb and Sinai, two tops of one mountain, and other neighbouring mountains.

JFB: Psa 114:1-4

The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute. (Psa 114:1-8)

JFB: Psa 114:1-4 - of strange language

(compare Psa 81:5).

JFB: Psa 114:4 - skipped . . . rams

(Psa 29:6), describes the waving of mountain forests, poetically representing the motion of the mountains. The poetical description of the effect of God's presence on the sea and Jordan alludes to the history (Exo 14:21; Jos 3:14-17). Judah is put as a parallel to Israel, because of the destined, as well as real, prominence of that tribe.

JFB: Psa 114:5-8

The questions place the implied answers in a more striking form.

Clarke: Psa 114:1 - A people of strange language

A people of strange language - This may mean no more than a barbarous people; a people whom they did not know, and who did not worship their God. But it is a fact that the language of the Egyptians in the time of Joseph was so different from that of the Hebrews that they could not understand each other. See Psa 81:5; Gen 42:23

The Chaldee has here מעמי ברבראי meammey barbarey , which gives reason to believe that the word is Chaldee, or more properly Phoenician. See this word fully explained in the note on Act 28:2 (note). My old Psalter understood the word as referring to the religious state of the Egyptians: In gangyng of Isrel oute of Egipt, of the house of Jocob fra hethen folke.

Clarke: Psa 114:2 - Judah was his sanctuary

Judah was his sanctuary - He set up his true worship among the Jews, and took them for his peculiar people

Clarke: Psa 114:2 - And Israel his dominion

And Israel his dominion - These words are a proof, were there none other, that this Psalm was composed after the days of David, and after the division of the tribes, for then the distinction of Israel and Judah took place.

Clarke: Psa 114:3 - The sea saw it, and fled

The sea saw it, and fled - Mr. Addison has properly observed (see Spect. No. 461) that the author of this Psalm designedly works for effect, in pointing out the miraculous driving back the Red Sea and the river Jordan, and the commotion of the hills and mountains, without mentioning any agent. At last, when the reader sees the sea rapidly retiring from the shore, Jordan retreating to its source, and the mountains and hills running away like a flock of affrighted sheep, that the passage of the Israelites might be every where uninterrupted; then the cause of all is suddenly introduced, and the presence of God in his grandeur solves every difficulty.

Clarke: Psa 114:5 - What ailed thee, O thou sea

What ailed thee, O thou sea - The original is very abrupt; and the prosopopoeia, or personification very fine and expressive: -

What to thee, O sea, that thou fleddest away

O Jordan, that thou didst roll back

Ye mountains, that ye leaped like rams

And ye hills, like the young of the fold

After these very sublime interrogations, God appears; and the psalmist proceeds as if answering his own questions: -

At the appearance of the Lord, O earth, thou didst tremble

At the appearance of the strong God of Jacob

Converting the rock into a pool of waters

The granite into water springs

I know the present Hebrew text reads חולי chuli , "tremble thou,"in the imperative; but almost all the Versions understood the word in past tense, and read as if the psalmist was answering his own questions, as stated in the translation above. "Tremble thou, O earth."As if he had said, Thou mayest well tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob.

Calvin: Psa 114:1 - When Israel went out from Egypt

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 Exo 19:6, and 1Pe 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. ³⁵⁹ 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, ³⁶⁰ and Israel his dominion, ³⁶¹ 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.

Calvin: Psa 114:3 - The sea saw, and fled

3.The sea saw, and fled He does not enumerate in succession all the miracles which were wrought at that time, but briefly alludes to the sea, which, though a lifeless and senseless element, is yet struck with terror at the power of God. Jordan did the same, and the very mountains shook. It is in a poetical strain that the Psalmist describes the receding of the sea and of the Jordan. The description, however, does not exceed the facts of the case. The sea, in rendering such obedience to its Creator, sanctified his name; and Jordan, by its submission, put honor upon his power; and the mountains, by their quaking, proclaimed how they were overawed at the presence of his dreadful majesty. By these examples it is not meant to celebrate God’s power more than the fatherly care and desire which he manifests for the preservation of the Church; and, accordingly, Israel is very properly distinguished from the sea, the Jordan, and the mountains — there being a very marked difference between the chosen people and the insensate elements.

Calvin: Psa 114:5 - What ailed thee, O sea!

5.What ailed thee, O sea! The prophet interrogates the sea, Jordan, and the mountains, in a familiar and poetical strain, as lately he ascribed to them a sense and reverence for God’s power. And, by these similitudes, he very sharply reproves the insensibility of those persons, who do not employ the intelligence which God has given them in the contemplation of his works. The appearance which he tells us the sea assumed, is more than sufficient to condemn their blindness. It could not be dried up, the river Jordan could not roll back its waters, had not God, by his invisible agency, constrained them to render obedience to his command. The words are indeed directed to the sea, the Jordan, and the mountains, but they are more immediately addressed to us, that every one of us, on self-reflection, may carefully and attentively weigh this matter. And, therefore, as often as we meet with these words, let each of us reiterate the sentiment, — “Such a change cannot be attributed to nature, and to subordinate causes, but the hand of God is manifest here.” 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.

Defender: Psa 114:3 - fled

The inspired writer confirms in this verse the miracle at the Red Sea and (forty years later) at Jordan."

Defender: Psa 114:4 - skipped like rams

There is no specific mention of earthquakes in Joshua or Judges but they may well have been associated providentially with the damming of the Jordan River, the collapse of Jericho's walls, or other great miracles recorded in these books."

TSK: Psa 114:1 - Israel // a people

(Title), This short, and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book. The composition of it is inexpressibly beautiful, and in the highest style of poetry.

Israel : Exo 12:41, Exo 12:42, Exo 13:3, Exo 20:2; Deu 16:1, Deu 26:8; Isa 11:16

a people : Psa 81:5; Gen 42:23

TSK: Psa 114:2

Exo 6:7, Exo 19:5, Exo 19:6, Exo 25:8, Exo 29:45, Exo 29:46; Lev 11:45; Deu 23:14, Deu 27:9, Deu 27:12; Eze 37:26-28; 2Co 6:16, 2Co 6:17; Rev 21:3

TSK: Psa 114:3 - sea // Jordan

sea : Psa 77:16, Psa 104:7, Psa 106:9; Exo 14:21, Exo 15:8; Isa 63:12; Hab 3:8, Hab 3:15

Jordan : Psa 74:15; Jos 3:13-16; Hab 3:9

TSK: Psa 114:4

Psa 39:6, Psa 68:16; Exo 19:18, Exo 20:18; Jdg 5:4, Jdg 5:5; Jer 4:23, Jer 4:24; Mic 1:3, Mic 1:4; Nah 1:5; Hab 3:6, Hab 3:8; 2Pe 3:7-11; Rev 20:11

TSK: Psa 114:5

Jer 47:6, Jer 47:7; Hab 3:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 114:2 - Judah // Sanctuary

Judah or Israel , as it is explained in the next clause; one tribe being put for all; which is a common synecdoche. Judah he mentions as the chief of all the tribes, not only in number and power, but also in dignity, in which the kingdom was to be seated, Gen 49:10 , &c., as at this time it actually was, and from which the Messias was to spring. His , i.e. God’ s, which is easily understood from the whole context, and from the nature of the thing.

Sanctuary or, holiness; the people of God’ s holiness , as they are called, Isa 63:18 ; or, his holy people , as Deu 26:19 Dan 8:24 ; sanctified or set apart from all the nations of the world to be his peculiar people and possession. His dominion, in a peculiar manner, to be governed by his laws, and honoured with his special presence and favour.

Poole: Psa 114:3 - Saw it

Saw it to wit, this glorious work of God in bringing his people out of Egypt.

Poole: Psa 114:4

Horeb and Sinai, two tops of one mountain, and other neighbouring hills or mountains. Compare Exo 19:18 Psa 68:8 Hab 3:6,10 .

Poole: Psa 114:5

What was the cause of this unusual motion? Such speeches directed to senseless creatures are very frequent, both in Scripture and in other authors, and especially in poetical writings, such as this is.

Haydock: Psa 114:1

The prayer of a just man in affliction, with a lively confidence in God.

Haydock: Psa 114:1 - Alleluia // Prayer // Because

Alleluia occurs in Hebrew at the end of the foregoing psalm, (Haydock) with which this and the following have an intimate connexion, alluding to the liberation of the captives. Hammond discovers some Chaldeisms, which confirms the supposition that it was composed about that time. (Calmet) ---

Yet this does not deter Muis, &c., from ascribing the psalm to David, reigning in peace, (Haydock) though others think he alludes to some of his persecutions, and it certainly appears to be of the same nature with the 55th [psalm], which was written after his escape from Achis. (Calmet) ---

The sentiments of our Saviour, or of his Church under persecution, (St. Augustine) or those of a saint entering into glory, are here expressed. (St. Jerome) ---

The faithful sigh after their heavenly country. (Berthier) ---

Christ speaks here as in the 21st psalm. (Houbigant) ---

Prayer. He always hears me, which prompts me to love. (Worthington) ---

Because. Hebrew ci maybe rendered "therefore," as in the next psalm, ver. 1., and Luke vii. 47. (Calmet)

Haydock: Psa 114:2 - Days

Days. All my life. (Worthington) ---

Faith, hope, and charity, (St. Augustine) as well as gratitude, are here commended. (Berthier) ---

Love and confidence are necessary conditions of prayer; and increase the more it is employed. (Calmet)

Haydock: Psa 114:3 - Sorrows // Perils

Sorrows. Hebrew, "bands." ---

Perils. Hebrew, "the straitness of the grave, (Calmet) the fortifications of hell." (St. Jerome) (Haydock) ---

I am like one buried after the manner of the Egyptians, who bound up the dead, and laid them in small holes cut out of a rock. David uses similar expressions to denote the dangers to which he had been exposed, 1 Kings xxi. 12., and Psalm xvii. 6. (Calmet) ---

They may be applicable to all the just. (Berthier) ---

When I offended, death and hell, which are due to sin, threatened me unawares; affliction opened my eyes, and I thereupon prayed to thee. (Worthington)

Gill: Psa 114:1 - When Israel went out of Egypt // The house of Jacob from a people of strange language

When Israel went out of Egypt,.... The people of Israel in a body, publicly, openly, and not by stealth; freely and willingly, not forced and drove out; though urged by the Egyptians to go, through the hand of God upon them; and so went out with the mighty hand and outstretched arm of the Lord, and with great riches, and in health, not one feeble or sick among them.

The house of Jacob from a people of strange language; or barbarous; as every language was reckoned by the Jews but their own; the Egyptian language they did not understand; see Psa 81:5, no doubt many of them learned it during their long stay there, but in general they retained their own language. This was an emblem of the Lord's people in effectual calling, 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 a strange language to those that speak the language of Canaan, a pure language, in which they can understated 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 are strong in Christ.

Gill: Psa 114:2 - Judah was his sanctuary // And Israel his dominion

Judah was his sanctuary,.... Meaning not the tribe of Judah only, though that in many things had the preeminence; the kingdom belonging 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: but rather all the tribes are meant, the whole body of the people; for this is not to be understood of the tabernacle or temple in the tribe of Judah, sometimes called a sanctuary; for neither of these were in being when Israel came out of Egypt; but it may be rendered, "Judah was his holiness" ^u, or was holiness to the Lord, the Lord's holy people; see Jer 2:2, not all internally holy; for there were many that came out of Egypt that were unholy, rebellious, and disobedient, and whose carcasses fell in the wilderness; but externally, when brought out of Egypt they were separated from all other people, and in this sense sanctified, and became a holy and special people, chosen by the Lord to be so; with whom, he made a covenant, and to whom he gave holy laws and righteous statutes: and in this they were typical of those who are effectually called by grace with an holy calling, and unto holiness; have principles of grace and holiness wrought in them, and have Holiness to the Lord written upon them; they have the sanctification of the Spirit, and Christ is made sanctification to them; and they are the Lord's sanctuary, in which he dwells.

And Israel his dominion: for, though all the world is his kingdom and his government, yet the people of Israel were in a very particular and remarkable manner his dominion; from the time of their coming out of Egypt to their having a king, their government was properly a theocracy; God was their King, and by him they were immediately ruled and governed, and had a body of laws given them from him, and were under his immediate care and protection, Exo 19:5. In this they were typical of the saints called by grace, who are then translated from the power of Satan into the kingdom of Christ; whom they acknowledge to be their Lord and King, and whose laws, commands, and ordinances, they willingly observe; the people of God are often represented as a kingdom, and Christ as King of saints; the Targum is

"the congregation of the house of Judah was united to his holiness, and Israel to his power.''

Gill: Psa 114:3 - The sea saw it, and fled // Jordan was driven back

The sea saw it, and fled,.... When the Word of the Lord appeared at it, as the Targum in the king's Bible; the Red sea, to which the Israelites came when they went out of Egypt; this saw that Judah was the Lord's holy and peculiar people, and that Israel were the subjects of his kingdom; it saw the presence of the Lord among them; it saw him in the glory of his perfections, and felt his power; see Psa 77:16, at which its waters fled and parted, and stood up as a wall to make way for Israel to pass through as on dry land, Exo 14:21. This was typical of the nations of the Gentile world, comparable to the sea, Dan 7:2, who saw the work of God going on among them under the ministry of the Gospel in the first times of it, whereby multitudes were turned from idols to serve the living God; this they saw and trembled at, and they and their kings fled for fear; see Isa 41:5, and of the stop put to the ocean of sin in a man's heart, and to the torrent of wickedness that breaks out from thence, by powerful and efficacious grace, much more abounding where sin has abounded.

Jordan was driven back; this was done not at the time of the departure of the Israelites from Egypt, but just before their entrance into the land of Canaan, and in order to it; and being an event similar to the former is here mentioned, and done by the power and presence of God; for as soon as the feet of the priests who bore the ark of the Lord, the symbol of the divine Presence, were dipped in the brim of the waters, the waters below were cut off from those above, and stood up on an heap, and all the Israelites passed through on dry ground, Jos 3:13, this was an emblem of death, through which the saints pass to glory, which is abolished by Christ, its sting and curse taken away; which when the saints come to, they find it like Jordan driven back, and have an easy and abundant passage through it; and when on the brink of it, and even in the midst of it, sing, "O death, where is thy sting? O grave, where is thy victory?" 1Co 15:55.

Gill: Psa 114:4 - The mountains skipped like rams // And the little hills like lambs

The mountains skipped like rams,.... The mountains of Sinai and Horeb quaked and moved at the presence of the Lord, when he descended thereon to give the law; these saw his glory and trembled, Exo 19:18.

And the little hills like lambs; very beautiful are the larger mountains of Sinai and Horeb compared to rams, and the motion of them to their skipping; and the little hills adjacent to them to lambs: these may represent the greater and lesser governors in the Roman empire at the time when such large conversions were made in it as before observed; and which skipped, and trembled, and fled, and were moved out of their places at the downfall of Paganism and progress of Christianity, Rev 6:14 and also may be an emblem of the difficulties which lie like mountains and hills in the way of a sinner's conversion and effectual calling, which yet give way to and are surmounted by the efficacious grace of God; all mountains become a plain before him, and when he works none can let.

Gill: Psa 114:5 - What ailed thee, O thou sea, that thou fleddest // Thou Jordan, that thou wast driven back

What ailed thee, O thou sea, that thou fleddest?.... What was the matter with thee? what appeared to thee? what didst thou see? what didst thou feel, which caused thee to flee in such haste?

Thou Jordan, that thou wast driven back? what is the meaning that thou didst not continue to flow as usual? what was it that stopped thy flowing tide? that cut off thy waters? that drove them back as fast or faster than they came?