Verse-by-Verse Bible Commentary
Psalms 114:8

Clarke's Commentary

Verse Psalms 114:8. The flint — I have translated חלמיש challamish, GRANITE; for such is the rock of Horeb, a piece of which now lies before me.

This short and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book.

It is so well translated in the old Psalter, that I think I shall gratify the reader by laying it before him.

Psalms 114:1. In gangyng of Isrel oute of Egipt,

Of the house of Jacob fra hethen folke.

Psalms 114:2. Made is Jude his halawyng

Isrel might of hym.

Psalms 114:3. The se sawe and fled,

Jurdan turned is agayne;

Psalms 114:4. Hawes gladed als wethers,

And hilles als lambes of schepe.

Psalms 114:5. What is to the se, that thou fled?

And thou Jordane that thou ert turned agayne?

Psalms 114:6. Hawes gladded als wethers?

And hils als lambs of schepe.

Psalms 114:7. Fra the face of Lorde styrde is the erth,

Fra the face of God of Jabob;

Psalms 114:8. That turnes the stane in stank of waters,

And roche in wels of waters.

And, as a still more ancient specimen of our language, I shall insert the Anglo-Saxon, with a literal reading, line for line, as near to the Saxon as possible, merely to show the affinity of the languages.

Psalms 114:1; Psalms 114:1. [Anglo-Saxon]

Psalms 114:2; Psalms 114:2. [Anglo-Saxon]

Psalms 114:3; Psalms 114:3. [Anglo-Saxon]

Psalms 114:4; Psalms 114:4. [Anglo-Saxon]

Psalms 114:5; Psalms 114:5. [Anglo-Saxon]

Psalms 114:6; Psalms 114:6. [Anglo-Saxon]

Psalms 114:7; Psalms 114:7. [Anglo-Saxon]

Psalms 114:8; Psalms 114:8. [Anglo-Saxon]

Psalms 114:1; Psalms 114:1. On outgang Israel of Egypt,

House Jacob of folk foreigners;

Psalms 114:2; Psalms 114:2. Made is Jacob holyness his;

Israel andweald (government) his.

Psalms 114:3; Psalms 114:3. Sea saw, and flew!

Jordan turned underback!

Psalms 114:4; Psalms 114:4. Mounts they fain (rejoiced) so (as) rams,

And burghs (hillocks) so (as) lamb-sheep.

Psalms 114:5; Psalms 114:5. What is the sea, that thou flew?

And thou river for that thou turned is underback?

Psalms 114:6; Psalms 114:6. Mounts ye fained (rejoiced) so so rams;

And hills so so lambs-sheep.

Psalms 114:7; Psalms 114:7. From sight Lord's stirred is earth;

From sight God of Jacob.

Psalms 114:8; Psalms 114:8. Who turned stone in mere waters;

And cliffs in wells waters.

I have retained some words above in nearly their Saxon form, because they still exist in our old writers; or, with little variation, in those of the present day: -

Psalms 114:2; Psalms 114:2. Andweald, government. Hence weal and wealth, commonweal or wealth; the general government, that which produces the welfare of the country.

Psalms 114:4; Psalms 114:4. Faegnodon, fained - desired fervently, felt delight in expectation.

Psalms 114:4; Psalms 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.

Psalms 114:8; Psalms 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 [Anglo-Saxon] 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.

ANALYSIS OF THE HUNDRED AND FOURTEENTH PSALM

David in this Psalm chants forth the wonderful works and miracles that God wrought, when he brought forth Israel out of Egypt.

This Psalm has two parts: -

I. A narration of Israel's deliverance, amplified by the state they were in, Psalms 114:1; the state to which they were brought, Psalms 114:2; the miracles then done, Psalms 114:3; and the law given, Psalms 114:4.

II. A prosopopoeia set down by way of dialogue: 1. The prophet asks the sea and Jordan why they fled, Psalms 114:5-6. 2. To which the answer is, that "the earth trembled," c., Psalms 114:7-8.

I. In the narration, Israel's condition is set down by way of comparison, in order that their deliverance might make the deeper impression. We must recollect that Jacob and Judah in this place signify the whole nation of the Israelites that descended out of Jacob's loins but of the house of Jacob there is made particular mention, because with him they came into Egypt; and of Judah, because from him they were called Jews. This being premised. 1. We are presented with the condition of the Jews before their deliverance; before they were formed into a state or Church; they were among "a people of a strange language."

2. The condition of the Jews after their deliverance: "When Israel went out of Egypt," c., then "Judah was his sanctuary," c. 1. "His sanctuary: " A people sanctified and adopted by him, consecrated to his worship as holy temples and sanctuaries, and having a holy priest to govern them in points of piety. 2. "His dominion:" In which he reigned as King by his laws and Spirit, and appointed godly magistrates to rule them in matters of policy for the government was a theocracy, till they cast it off by choosing a king.

The prophet explains the manner of their deliverance, which was by miracles and signs and gives us these instances: -

1. "The sea saw it, and fled," as the people advanced to it. "At the presence of the Lord it turned back all night," Exodus 14:21. In a poetical strain he attributes this to the sense of the sea. "The sea saw," c.

2. "Jordan was driven back," &c. Forty years after, when they were entering the promised land, then Jordan suffered a long reflux, Joshua 3:15-17.

3. At Sinai, when the law was given, then the mountains and hills quaked: "The mountains skipped like rams," &c.

II. This Psalm abounds with poetical imagery and having related the wonderful deliverances wrought for God's people, the psalmist expostulates with the sea and mountains, and interrogates them as to what so strangely altered their course. "What ailed thee, O thou sea, c. ?. - Ye mountains that ye skipped like rams," &c.

To which, in the person of the earth speaking to herself, the prophet answers thus making both a prosopopoeia and an apostrophe.

1. "Tremble, thou earth, at the presence of the Lord," c. As if it had been said, Would you know the reason why we fly? The cause is, the Lord has appeared and showed his force and power, and laid his commands upon us and therefore, not abiding his presence, the mountains are moved, &c.

2. Of his power this miracle is sufficient for an instance: "Which turned the rock into a standing water, the flint into a fountain of waters." Causing not only waters to flow from thence, but turning the very substance of a flint, which is apter to yield fire than water, into that fluid element, Numbers 20:11. Psalms 114:8.

Bridgeway Bible Commentary

Psalms 113-114 When hope seems gone

Psalms 113:0 to 118 form a collection called the Hallel. Israelites sang the Hallel at various annual festivals, the most important of which was the Passover. They sang Psalms 113:0 and 114 before eating the meal, and Psalms 115:0 to 118 after (cf. Matthew 26:30).

From east to west, now and for ever, God is worthy to be worshipped by those who serve him (113:1-4). Although he is enthroned in the highest place, he is concerned about his creatures on earth (5-6). He helps those who are downtrodden and gives new life and purpose to those who have given up all hope (7-9).
The merciful salvation of God was seen in the events of the exodus. God released his people from the humiliating slavery of Egypt and gave them new life by dwelling among them (114:1-2). In the course of doing this, he divided the Red Sea, stopped the flow of the Jordan River and sent an earthquake on Mount Sinai (3-4). All was the work of God alone. Not only did he rescue them from their hopeless situation in Egypt, but he also looked after them throughout their journey to Canaan (5-8).

Coffman's Commentaries on the Bible

“When Israel went forth out of Egypt, The house of Jacob from a people of strange language; Judah became his sanctuary, Israel his dominion. The sea saw it and fled; The Jordan was driven back. The mountains skipped like rams, The little hills like lambs. What ailest thee, O thou sea, that thou fleest? Thou Jordan that thou turnest back? Ye mountains that ye skip like rams; Ye little hills like lambs? Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob, Who turned the rock into a pool of water, The flint into a fountain of waters.”

“Israel went forth out of Egypt… Jacob from a people of strange language” Note here that the name “Jacob” here is used as the name of all of Israel.

“Judah… Israel” “Judah and Israel here do not refer to the two parts of the divided kingdom; after the return, Judah was regarded as the outstanding tribe; and Israel was still the common name for the whole nation.”Ibid.

“Judah became his sanctuary… Israel his dominion” It is incorrect to make the word “when” in Psalms 114:1 mean that the nation of Israel became God’s sanctuary and dominion at a point in time, “when” they came out of Egypt. Some have made that very mistake. The chosen people, as God’s sanctuary and dominion, date back to the patriarchs, as the very names “Judah,” and “Israel” most certainly indicate.

“The sea saw it and fled, the Jordan was driven back” These are obvious references to the Red Sea crossing and to the crossing of the Jordan river on dry land at the very time when the Jordan was at flood stage! No greater wonders ever occurred in the history of God’s dealings with Israel.

It is not necessary to comment upon those marvelous events here, because we devoted many pages to full discussions of both events in Vol. 2 of my Commentaries on the Pentateuch (exodus), pp. 190-198, and in the commentary on Joshua, pp. 31-34.

“The mountains skipped like rams; the little hills like lambs” This is a metaphorical reference to the wonders that occurred at Sinai where God delivered to Israel the Decalogue, ratified with them the covenant, and gave instructions for the construction of the tabernacle.

“What ailest thee, O thou sea?… thou Jordan?… ye mountains?… ye little hills?” Here, in a figure of speech called `apostrophe,’ the psalmist addresses the sea, the Jordan, the mountains and hills, “Inquiring of them for what reason they had forsaken their nature and had done such strange things.”The Pulpit Commentary, Vol. 8-C, p. 56.

“Thou fleest… thou turnest back… ye skip like rams, etc.” The use of the present tense throughout this passage suggests that the psalmist is addressing the sea, the Jordan, the mountains and the hills as if they were present, and as if he could actually see them doing such amazing things contrary to nature.

The answer to the question, “What ailest thee?” is not stated as bluntly as the question; but it is here, nevertheless. That answer, stated in the Psalms 114:7, is, “All those mighty wonders are due to the presence of God.”

“Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob” Here indeed is the answer as to why the mountains skipped, the little hills frolicked like lambs, the Red Sea fled before Israel, and why the Jordan river at flood stage suddenly presented Israel with a dry-land crossing. It was all due to the presence of God. All nature obeys His voice. He spoke, and great wonders ensued.

“Who turned the rock into a pool of water” This, of course, is a remembrance of the waters of Meribah. This is discussed fully in my commentary on Exodus, pp. 230-233. Twice at Meribah and once at Marah, the water problem was solved for Israel by three of God’s most marvelous miracles.

Barnes' Notes on the Whole Bible

Which turned the rock into a standing water - That is, Before him who could do this, the earth should tremble; the inhabited world should stand in awe of such amazing power. The words rendered “a standing water,” mean properly a pool of water. They indicate nothing in regard to the permanency of that pool; they do not imply that it remained as a standing pool during the sojourn of the Israelites in the wilderness - whatever may have been the fact in regard to that. The simple idea is, that, at the time referred to, the rock was converted into a pool; that is, the waters flowed from the rock, constituting such a pool.

The flint - Another name for the rock - used here to describe the greatness of the miracle.

Into a fountain of waters - That is, The waters flowed from the rock as from a fountain. The Bible is a book of miracles, and there is nothing more improbable in this miracle than in any other.

In the Septuagint, the Latin Vulgate, the Syriac, the Arabic, and in many manuscripts, there is no division of the psalm here, but the following psalm is united with this, as if they were a single poem. Why, in those versions, the division of the Heb. was not followed, cannot now be ascertained. The division in the Hebrew is a natural division, and was evidently made in the original composition.

Smith's Bible Commentary

Psalms 114:1-8

Now Psalms 114:1-8 is a little psalm that calls the deliverance of the... recalls the deliverance of the children of Israel out of the bondage of Egypt.

When Israel went out of Egypt, and the house of Jacob from the people of strange language; Judah was his sanctuary, and Israel his dominion. The sea saw it, and fled ( Psalms 114:1-3 ):

That is, the Red Sea, which parted for them.

Jordan was driven back ( Psalms 114:3 ).

The waters of Jordan were stopped that they might come in the land.

The mountains skipped like rams, and the little hills like lambs ( Psalms 114:4 ).

There were earthquakes, actually. The walls of Jericho destroyed by earthquakes and so forth. "The mountains skipping like rams, the little hills like lambs." And then the psalmist now recalling the sea and the Jordan, the mountains, he said,

What ailed you, O thou sea, that you fled? thou Jordan, that you were driven back? Ye mountains, that you skipped like rams; and you little hills, like lambs? Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; Which turned the rock into a standing water, the flint into the fountain of waters ( Psalms 114:5-8 ).

A reference to the flinty rock that Moses struck from which God gave them water in the wilderness. "

Dr. Constable's Expository Notes

Psalms 114

As mentioned previously, the Israelites sang this song at Passover. This was appropriate since it describes God delivering the nation in the Exodus, which event has cosmic implications. It is another psalm of descriptive praise.

Dr. Constable's Expository Notes

2. The proper response to God’s deliverance 114:7-8

The writer instructed the earth to continue to tremble before the Lord. Here he used the earth to refer to people living on the earth. This is only fitting in view of God’s awesome power that works for the welfare of His own.

Everyone should reverence the Lord, as His inanimate creation does, because He uses His great power to save and to provide for His people. Remembering His deliverance and provision should move us to fear Him.

Gill's Exposition of the Whole Bible

Which turned the rock into a standing water,.... Both at Rephidim and at Kadesh; which being smitten, streams of water flowed out like rivers, as if the rock itself was changed into water; and which came a constant and continual supply for the Israelites, for it is said to follow them; see Exodus 17:6.

The flint into a fountain of waters; referring to the same thing, the rocks were flinty ones. This was a type of Christ the Rock; who has an abiding fulness of grace in him; is the fountain of it, from whence it flows in great abundance for the supply of his people's wants, while passing through this wilderness to Canaan's land.

Henry's Complete Commentary on the Bible

      1 When Israel went out of Egypt, the house of Jacob from a people of strange language;   2 Judah was his sanctuary, and Israel his dominion.   3 The sea saw it, and fled: Jordan was driven back.   4 The mountains skipped like rams, and the little hills like lambs.   5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?   6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs?   7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;   8 Which turned the rock into a standing 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 (Judges 6:13), 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,Psalms 114:1; Psalms 114:1. 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,Psalms 81:5. 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 (Psalms 114:2; Psalms 114:2): 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 Exodus 25:8; Ezekiel 37:26), 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 (Psalms 114:3; Psalms 114:3): 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 (Psalms 114:5; Psalms 114:5), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (Psalms 114:7; Psalms 114:7); 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, Habakkuk 3:8-13; Isaiah 51:10; Isaiah 63:11, 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,Exodus 15:15. 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 1:34. 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? Revelation 6:15. 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 Corinthians 10:5.

      IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (Psalms 114:4; Psalms 114:4): 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 (Psalms 114:7; Psalms 114:7), since it has lain under a curse for man's sin. See Psalms 104:32; Isaiah 64:3; Isaiah 64:4. 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 (Psalms 114:8; Psalms 114:8), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel (Exodus 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,1 Corinthians 10:4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace.