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When Israel went out of Egypt. Psalm 114 The workings of the Eternal will Homilist. God has a will. He doeth all things after the "counsel of His own will." The universe is but His will in form and action. It is the primordial, the propelling and presiding force of all forces and motions. The psalm leads us to look at this Eternal will in two aspects — I. As acting on MORAL MIND. In the deliverance of the Jews from Egyptian bondage, it acted both on the Egyptian mind and on the Hebrew mind. 1. This will acted on the Egyptian mind disastrously. Whose fault was this? Not God's.(1) Man can resist the Divine will. Herein is his distinguishing power. This binds him to moral government, and renders him accountable for his conduct.(2) His resistance is his ruin. To go against the Eternal will is to go against the laws of nature, the current of the universe, the eternal conditions of well-being. Acquiescence to the Divine will is heaven, resistance to the Divine will is hell. 2. This will acted on the Hebrew mind remedially.(1) It brought Israel out of Egypt,(2) Into blessed relationship with God. II. As acting on MATERIAL NATURE. 1. Its action on matter is always effective. God has only to will a material phenomenon, and it occurs. "He spake, and it was done." Nothing in material nature comes between His will and the result purposed. Not so in moral mind. 2. Its action on matter is philosophically exciting (vers. 5, 6). The motions of matter are constantly exciting the philosophic inquiry. Would that philosophy would not pause in its inquiries until it traced all the forms and motions of matter to the Eternal will! It was that will that.was now working in the mountains, in the hills, and the rocks. 3. Its action on matter is sometimes terrific (ver. 7). ( Homilist. ) The sea saw it, and fled. Psalm 114:3, 4 The removal of obstacles J. W. Burn. I. ANTAGONISMS ARE QUELLED. Wherever the Church has advanced — 1. Sin and Satan have receded. Where it has not been so the Church is to blame. The promise depends on the proper spirit, and the use of proper means. 2. Idolatry has receded. Christianity simply annihilated the classical, Druidical, Saxon, Tartar, and Scandinavian mythologies, the bloody rites of the South Seas, and is now doing the same for the debasing superstitions of Africa and the foul abominations of Hindostan. 3. Infidelity has receded. For all the ancient philosophies she proved an overmatch. II. BOUNDARIES ARE REMOVED. "Jordan was driven back." 1. Christianity levels all class distinctions. To all castes, Jewish, Roman, Indian, etc., it is a formidable foe. It reduces all mankind to one common level of crying need, for which but one provision has been made. 2. Christianity obliterates all physical barriers. It goes into all the world and preaches the Gospel to every creature. It was not made for home consumption, but is the property of all nations. 3. Christianity fills up all intellectual chasms. No greater remove could possibly be than that between the old philosopher and the common people. Christianity appeals to both. Its truths are The food of the scholar and the refreshment of the slave. III. DIFFICULTIES ARE OVERCOME. "The mountains skipped," etc. 1. All difficulties of nature. Wherever Christianity has appeared "the valleys have been exalted," etc. Crooked ways have been made straight. No mountain has been too high, no sea too broad, no continent too wide, for the pioneers and missionaries of the faith. 2. All difficulties of human prejudice. Armies have been levied to extirpate it. Fires have been kindled to burn it. Learning has been accumulated to refute it, but in vain. IN CONCLUSION. This history is prophecy. Fulfilled prophecy in some instances. It holds good through the ages. Let the Church in the strength of it redouble her efforts, brighten her hope, perfect her faith, and go on conquering and to conquer. ( J. W. Burn. ).

Benson Commentary Psalm 114:1 When Israel went out of Egypt, the house of Jacob from a people of strange language; Psalm 114:1-2 . When Israel went out of Egypt — That is, were brought out by mighty signs and wonders wrought by the power of God; from a people of a strange language — From a barbarous people, as some render it: though it is not improbable that the Israelites, though they stayed so long in Egypt, yet, having little converse or society with the Egyptians, knew little or nothing of their language. Judah was his sanctuary — The tribe of Judah is here put for the Jews in general, because Judah was their principal tribe. And they are said to have been his sanctuary and his dominion, because he appointed that a tabernacle should be placed for himself among them, promised to receive their homage and service, granted them a glorious token of his presence, and became their Lawgiver, King, and Governor, in a peculiar sense. Psalm 114:2 Judah was his sanctuary, and Israel his dominion. Psalm 114:3 The sea saw it , and fled: Jordan was driven back. Psalm 114:3-6 . The sea saw it, and fled — Saw that God was present with and among them in an extraordinary manner, and therefore fled; for nothing could have been more awful. Jordan is driven back — At the appearance of the divine glory which conducted them. “Although forty years intervened between the two events here mentioned, yet, as the miracles were of the same nature, they are spoken of together.” The mountains skipped like rams — Horeb and Sinai, two tops of one mountain, and other neighbouring hills and mountains. 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 at the command and under the control of the God of nature. Mountains and hills are before God but like rams and lambs; even the largest and the most rocky of them are as manageable by him as the sheep are by the shepherd. The trembling of the mountains before Jehovah may shame the stupidity and obduracy of sinners, who are not moved at the discoveries of his glory. What ailed thee, O sea, that thou fleddest? — What was the reason, or for what cause was it, that thou didst, with such precipitation, retire and leave the middle of thy channel dry? Why didst thou, O Jordan, run back toward thy springs? Ye mountains, that ye skipped, &c. — Whence this unusual motion? Why did you leap like affrighted rams or lambs, as if you would have run away from the place where you had so long been fixed? Psalm 114:4 The mountains skipped like rams, and the little hills like lambs. Psalm 114:5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? Psalm 114:6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs? Psalm 114:7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; Psalm 114:7-8 . Tremble, thou earth, at the presence of the Lord — But why do I ask these questions? Ye mountains and hills were no further moved than was quite just and proper, at the approach and presence of the great Jehovah. Yea, the whole earth had reason to tremble and quake on such an occasion. Which turned the rock into a standing water, &c. — For what cannot he do, who performs such an astonishing wonder as to turn rocks into streams and rivers, and flints into fountains of water? Well may we stand in awe of this God of almighty power, and well may we put our trust in this Being of boundless goodness, who, rather than his people should want what is necessary for their sustenance, will bring substantial bread out of the airy clouds, and refreshing waters out of the dry and flinty rocks! Psalm 114:8 Which turned the rock into a standing water, the flint into a fountain of waters. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 114:1 When Israel went out of Egypt, the house of Jacob from a people of strange language; Psalm 114:1-8 It is possible that in this psalm Israel, restored from Babylon, is looking back to the earlier Exodus, and shrilling with the great thought that that old past lives again in the present. Such a historical parallel would minister courage and hope. But the eyes of psalmists were ever turning to the great days when a nation was born, and there are no data in this psalm which connect it with a special period, except certain peculiarities in the form of the words "turns" and "fountain" in Psalm 114:8 , both of which have a vowel appended (i in the former, o in the latter word), which is probably an archaism, used by a late poet for ornament’s sake. The same peculiarity is found in Psalm 113:5-9 , where it occurs five times. A familiar theme is treated here with singular force and lyric fervour. The singer does not heap details together but grasps one great thought. To him there are but two outstanding characteristics of the Exodus: one, its place and purpose as the beginning of Israel’s prerogative, and another, its apocalypse of the Majesty of Jehovah, the Ruler of Nature in its mightiest forms. These he hymns, and then leaves them to make their own impression. He has no word of "moral," no application, counsel, warning, or encouragement to give. Whoso will can draw these. Enough for him to lift his soaring song, and to check it into silence in the midst of its full music. He would be a consummate artist, if he were not something much better. The limpid clearness, the eloquent brevity of the psalm are not more obvious than its masterly structure. Its four pairs of verses, each laden with one thought, the dramatic vividness of the sudden questions in the third pair, the skilful suppression of the Divine name till the close, where it is pealed out in full tones of triumph, make this little psalm a gem. In Psalm 114:1-2 the slighting glance at the land left by the ransomed people is striking. The Egyptians are to this singer "a stammering people," talking a language which sounded to him barely articulate. The word carries a similar contempt to that in the Greek "barbarian," which imitates the unmeaning babble of a foreign tongue. To such insignificance in the psalmist’s mind had the once dreaded oppressors sunk! The great fact about the Exodus was that it was the birthday of the Nation, the beginning of its entrance on its high prerogatives. If the consecration of Judah as "His sanctuary" took place when Israel went forth from Egypt, there can be no reference to the later erection of the material sanctuary in Jerusalem, and the names of Judah and Israel must both apply to the people, not to the land, which it would be an anachronism to introduce here. That deliverance from Egypt was in order to God’s dwelling in Israel, and thereby sanctifying or setting it apart to Himself, "a kingdom of priests and a holy nation." Dwelling in the midst of them, He wrought wonders for them, as the psalm goes on to hymn; but this is the grand foundation fact, that Israel was brought out of bondage to be God’s temple and kingdom. The higher deliverance of which that Exodus is a foreshadowing is, in like manner, intended to effect a still more wonderful and intimate indwelling of God, in His Church. Redeemed humanity is meant to be God’s temple and realm. The historical substratum for Psalm 114:3-4 , is the twin miracles of drying up the Red Sea and the Jordan, which began and closed the Exodus, and the "quaking" of Sinai at the Theophany accompanying the giving of the Law. These physical facts are imaginatively conceived as the effects of panic produced by some dread vision; and the psalmist heightens his representation by leaving unnamed the sight which dried the sea, and shook the steadfast granite cliffs. In the third pair of verses he changes his point of view from that of narrator to that of a wondering spectator, and asks what terrible thing, unseen by him, strikes such awe? All is silent now, and the wonders long since past. The sea rolls its waters again over the place where Pharaoh’s host lie. Jordan rushes down its steep valley as of old, the savage peaks of Sinai know no tremors; -but these momentary wonders proclaimed an eternal truth. So the psalmist answers his own question, and goes beyond it in summoning the whole earth to tremble, as sea, river, and mountain had done, for the same Vision before which they had shrunk is present to all Nature. Now the psalmist can peal forth the Name of Him, the sight of whom wrought these wonders. It is "the Lord," the Sovereign Ruler, whose omnipotence and plastic power over all creatures were shown when His touch made rock and flint forget their solidity and become fluid, even as His will made the waves solid as a wall, and His presence shook Sinai. He is still Lord of Nature. And, more blessed still, the Lord of Nature is the God of Jacob. Both these names were magnified in the two miracles (which, like those named in Psalm 114:3 , are a pair) of giving drink to the thirsty pilgrims. With that thought of omnipotence blended with gracious care, the singer ceases. He has said enough to breed faith and hearten courage, and he drops his harp without a formal close. The effect is all the greater, though some critics prosaically insist that the text is defective and put a row or two of asterisks at the end of Psalm 114:8 , "since it is not discernible what purpose the representation [ i.e., the whole psalm] is to serve" (Graetz)! The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.