October 9, 2024
That sounds impossible.
Psalm 114
Julie Goodale
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 114:3-4
The sea looked and fled;
Jordan turned back.
The mountains skipped like rams,
the hills like lambs.
Psalm 114
Tremble at the Presence of the Lord
1
When Israel went out from Egypt,
the house of Jacob from a people of strange language,
2
Judah became his sanctuary,
Israel his dominion.
3
The sea looked and fled;
Jordan turned back.
4
The mountains skipped like rams,
the hills like lambs.
5
What ails you, O sea, that you flee?
O Jordan, that you turn back?
6
O mountains, that you skip like rams?
O hills, like lambs?
7
Tremble, O earth, at the presence of the Lord,
at the presence of the God of Jacob,
8
who turns the rock into a pool of water,
the flint into a spring of water.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Flint
Flint is a very hard variety of quartz that was plentiful in the land of the Bible. It could be broken into sharp pieces and used to make tools and weapons. Knives, arrowheads, sickle blades, and saws were all made from flint. The Bible often uses flint as a picture of strength and determination (Isa. 50:7; Ezek. 3:9). In Psalm 114, it provides a picture of God’s power over what he has created.
Fact: Idols
Idols (115:4) represent anything allowed to compete with God for ultimate loyalty, robbing him of the devotion and glory he alone deserves. Idolatry is evil and foolish. God deserves our wholehearted love because nothing else compares with him.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 114:1–2 The opening section recalls the exodus (when Israel went out from Egypt) and its consequence: Judah became God’s sanctuary, and Israel became God’s dominion; that is, Israel is the holy place where God rules.
Ps. 114:3–6 God parted the Red sea (Ex. 14:21–22) and later the Jordan River (Josh. 3:15–17; see Josh. 4:21–24) for the sake of his people.
Psalm Ps. 114. This hymn of praise celebrates the special status of Israel in God’s plan. All of nature obeys the Lord, and yet he has chosen little Israel to be his own. He exerts his power on their behalf. The psalm uses lively personification, describing the Red Sea and Jordan River as if they fled from God; the mountains as skipping like lambs; and the earth as trembling at God’s presence.
Ps. 114:7–8 turns the rock into a pool. There are two events like this in the Pentateuch, Ex. 17:6 and Num. 20:8–13 (see Deut. 8:15). In both cases God showed his power over nature in order to care for his people.
Fact: Flint
Flint is a very hard variety of quartz that was plentiful in the land of the Bible. It could be broken into sharp pieces and used to make tools and weapons. Knives, arrowheads, sickle blades, and saws were all made from flint. The Bible often uses flint as a picture of strength and determination (Isa. 50:7; Ezek. 3:9). In Psalm 114, it provides a picture of God’s power over what he has created.
Fact: Idols
Idols (115:4) represent anything allowed to compete with God for ultimate loyalty, robbing him of the devotion and glory he alone deserves. Idolatry is evil and foolish. God deserves our wholehearted love because nothing else compares with him.
S3:199 Psalm 114
Listen NowDive Deeper | Psalm 114
Do you ever feel like you don't understand why things happen the way they do? Do you ever wonder if God has forgotten you or maybe realized you are a lost cause and moved on? Well, I have definitely allowed these lies into my mind over the years and need to be continually pointed to truth.
This psalm shows God's power to redeem, His power over nature, and His power to provide. The first verses refer to God's rescue of His people from Egypt (Exodus 20:2). It reminds me that God is still in the business of rescuing us today. When we are tempted to believe the lies of this world, His Word says He will provide a way of escape (1 Corinthians 10:13). Just as He rescued the Israelites in order to dwell with Him, He has made a way today for us to be indwelled through the Holy Spirit within us. With His Spirit, we can stand firm and know that nothing is impossible with God (Luke 1:37).
In Psalm 113:3-6, He displays His power over nature. I went to Israel this summer and had the opportunity to stand in the Jordan River. I cannot imagine what it would have looked like to see it parted for me to walk through on dry ground. It seems impossible, yet it happened! As I think about the power that God has over everything, I wonder how I can so easily fear circumstances or people of this world. His power is tremendous, and I must meditate on this truth so that, when my circumstances differ from what I think should happen, I can step out in faith and trust His plan (Proverbs 3:5-6).
At the end of this psalm, we see His power to provide for His people. God knows what we need, and He sees the whole picture, so we can trust in His all-powerful abilities to provide for us each and every day. I'm learning every day that when we can't see His plan, we can trust His heart (Romans 8:28).
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. What is happening in your life right now that you don't understand or wish was different? Have you shared this with your community group or close friends? Share and ask them to pray with you to trust God's ways and not lean on your own understanding.
2. Do you journal or keep a record of God's faithfulness? If not, maybe start today so you can look back and be encouraged by all that the Lord has done. If you do journal, is there something specific you could share to remind a friend that God's ways are best and can be trusted?
3. What in your life is causing you to forget that God's power can move mountains, part large bodies of waters, and raise His Son and others from death? What Scripture can you memorize to remind you of His power, care, and provision for you?
4. Whom can you talk with today about this passage to remind them of His power to redeem, power over nature, and power to provide?
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