Psalms 114:4

ng water, the flint into a fountain of waters. The psalmist is here remembering the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of ( Judg. vi. 13 ), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten, I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm: Israel went out of Egypt, v. 1 . They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from a people of a strange language, Ps. lxxxi. 5 . The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance. II. That he himself framed their civil and sacred constitution ( v. 2 ): Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was that they might serve him both in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation. Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Exod. xxv. 8 , Ezek. xxxvii. 26 ), much more those that, like Judah here, are his sanctuaries, his living temples, on whom Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy: The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it. III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies ( v. 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. To illustrate this the psalmist asks, in a poetical strain ( v. 5 ), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer ( v. 7 ); it was at the presence of the Lord. This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was at the presence of the Lord, who gave the word. 2. The mercy of the miracle: What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was at the presence of the God of Jacob; it was in kindness to the Israel of God, for the salvation of that chosen people, that God was thus displeased against the rivers, and his wrath was against the sea, as the prophet speaks, Hab. iii. 8-13 ; Isa. li. 10 ; lxvi. 11 , &c. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv. 15 . 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mark i. 34 . What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Rev. vi. 15 . It was at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are cast down, 2 Cor. x. 5 . IV. That the earth shook and trembled when God came down on Mount Sinai to give the law ( v. 4 ): The mountains skipped like rams, and then the little hills might well be excused if they skipped like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble ( v. 7 ), since it has lain under a curse for man's sin. See Ps. civ. 32 ; Isa. lxiv. 3, 4 . He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble. V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who turned the rock into a standing water ( v. 8 ), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel ( Exod. xiv. 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, 1 Cor. x. 4 . For he is a fountain of living waters to his Israel, from whom they receive grace for grace. Many ancient translations join this psalm to that which goes next before it, the Septuagint particularly, and the vulgar Latin; but it is, in the Hebrew, a distinct psalm. In it we are taught to give glory, I. To God, and not to ourselves, ver. 1 . II. To God, and not to idols, ver. 2-8 . We must give glory to God, 1. By trusting in him, and in his promise and blessing, ver. 9-15 . 2. By blessing him, ver. 16-18 . Some think this psalm was penned upon occasion of some great distress and trouble that the church of God was in, when the enemies were in insolent and threatening, in which case the church does not so much pour out her complaint to God as place her confidence in God, and triumph in do

Psa 114:4 Faegnodon, fained - desired fervently, felt delight in expectation. Psa 114:4 Burgh, a hill - a mound or heap of earth, such as was raised up over the dead. Hence a barrow; and hence the word bury, to inhume the dead. Psa 114:8 Mere, or meer, a large pool of water, a lake, a lough, still in use in the north of England. Gentlemen's ponds, or large sheets of water so called; and hence Winander-mere, a large lake in Westmoreland. Mere also signifies limit or boundary; hence the Mersey, the river which divides Lancashire from Cheshire, and serves as a boundary to both counties. The mere that spreads itself out to the sea. Instead of cludas, which signifies rocks, one MS. has clyf, which signifies a craggy mountain or broken rock. The reader will see from this specimen how much of our ancient language still remains in the present; and perhaps also how much, in his opinion, we have amplified and improved our mother tongue. Introduction God alone is to be glorified, Psa 115:1-3 . The vanity of idols, Psa 115:4-8 . Israel, the house of Aaron, and all that fear God, are exhorted to trust it the Lord, Psa 115:9-11 . The Lord's goodness to his people, and his gracious promises, Psa 115:12-16 . As the dead cannot praise him, the living should, Psa 115:17 , Psa 115:18 . This Psalm is written as a part of the preceding by eighteen of Kennicott's and fifty-three of De Rossi's MSS.; by some ancient editions the Septuagint, the Syriac, the Vulgate, the Ethiopic, the Arabic, and the Anglo-Saxon. The old Anglo-Scottish Psalter reads it consecutively with the foregoing. Who the author of both was, we know not, nor on what occasion it was written. It seems to be an epinikion or triumphal song, in which the victory gained is entirely ascribed to Jehovah. Verse 1 Not unto us, O Lord - We take no merit to ourselves; as thine is the kingdom, and the power in that kingdom, so is thy glory. For thy mercy, and for thy truth's sake - Thy mercy gave thy promise, thy truth fulfilled it. Verse 2 Wherefore should the heathen say - This appears to refer to a time in which the Israelites had suffered some sad reverses, so as to be brought very low, and to be marked by the heathen. Verse 3 He hath done whatsover he hath pleased - There was too much cause for his abandoning us to our enemies; yet he still lives and rules in heaven and in earth. Verse 4 Their idols are silver, etc. - They are metal, stone, and wood. They are generally made in the form of man, but can neither see, hear, smell, feel, walk, nor speak. How brutish to trust in such! And next to these, in stupidity and inanity, must they be who form them, with the expectation of deriving any good from them. So obviously vain was the whole system of idolatry, that the more serious heathens ridiculed it, and it was a butt for the jests of their freethinkers and buffoons. How keen are those words of Juvenal! - - Audis Jupiter, haec? nec labra moves, cum mittere vocem. Debueras, vel marmoreus vel aheneus? aut cur In carbone tuo charta pia thura soluta Ponimus, et sectum vituli jecur, albaque porci Omenta? ut video, nullum discrimen habendum est. Effigies inter vestras, statuamque Bathylli. Sat. xiii., ver. 113. Dost thou hear, O Jupiter, these things? nor move thy lips when thou oughtest to speak out, whether thou art of marble or of bronze? Or, why do we put the sacred incense on thy altar from the opened paper, and the extracted liver of a calf, and the white caul of a hog? As far as I can discern there is no difference between thy statue and that of Bathyllus." This irony will appear the keener, when it is known that Bathyllus was a fiddler and player, whose image by the order of Polycrates, was erected in the temple of Juno at Samos. See Isa 41:1 , etc.; Isa 46:7 ; Jer 10:4 , Jer 10:5 , etc.; and Psa 135:15 , Psa 135:16 . Verse 9 O Israel - The body of the Jewish people. Verse 10 O house of Aaron - All the different classes of the priesthood. Verse 11 Ye that fear the Lord - All real penitents, and sincere believers, trust to the Lord, in the almighty, omniscient, and infinitely good Jehovah. He is their help and shield - He is the succor, support, guardian, and defense of all who put their confidence in him. Verse 12 The Lord hath been mindful - He has never yet wholly abandoned us to our enemies. He will bless the house of Israel - He will bless the people as a nation; he will bless the priesthood and Levites; he will bless all of them who fear him, great and small, in whatsoever station or circumstances found. There is a great deal of emphasis in this verse: several words are redoubled to make the subject the more affecting. I give a literal translation: - Psa 115:12 "The Lord has been mindful of us he will bless the house of Israel; she will bless the house of Aaron. Psa 115:13 He will bless them that fear Jehovah, the small with the great. Psa 115:14 Jehovah will add upon you, upon you and upon all your children. Psa 115:15 Blessed are ye of the Lord, the Maker of heaven and earth. Psa 115:16 The heavens of heavens are the Lord's: but the earth he hath given to the sons of Adam." Jehovah is absolute Master of the universe. He has made the heavens of heavens, and also the earth; and this he gives to the children of Adam. When he exiled him from paradise, he turned him out into the earth, and gave it to him and his sons for ever, that they might dress, till, and eat of its produce all their days. Verse 17 The dead praise not the Lord - המתים hammethim, those dead men who worshipped as gods dumb idols, dying in their sins, worship not Jehovah; nor can any of those who go down into silence praise thee: earth is the place in which to praise the Lord for his mercies, and get a preparation for his glory. Verse 18 But we will bless the Lord - Our fathers, who received so much from thy bounty, are dead, their tongues are silent in the grave; we are in their place, and wish to magnify thy name, for thou hast dealt bountifully with us. But grant us those farther blessings before we die which we so much need; and we will praise thee as living monuments of thy mercy, and the praise we begin now shall continue for ever and ever. The Targum, for "neither any that go down into silence," has "nor any that descend into the house of earthly sepulture," that is, the tomb. The Anglo-Saxon: neither all they that go down into hell. Nogh the ded

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