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In the KJVVerse 15,825 of 31,102
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Commentary on Psalms 114 verses 1–8
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 (Jdg 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, Psa 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, Psa 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 (Psa 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 Exo 25:8, Eze 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 (Psa 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 (Psa 114:5), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (Psa 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, Hab 3:8-13; Isa 51:10; Isa 63:11, etc. 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, Exo 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? Mar 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? Rev 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, Co2 10:5.
IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (Psa 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 (Psa 114:7), since it has lain under a curse for man's sin. See Psa 104:32; Isa 64:3, Isa 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 (Psa 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 (Exo 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, Co1 10:4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 114
"When Israel came out of Egypt, and the house of Jacob from among the strange people" [Psalm 114:1], "Judah was His sanctuary, and Israel His dominion" [Psalm 114:2]; "the sea saw that and fled, Jordan was driven back" [Psalm 114:3]. Think not that past deeds are related unto us, but rather that the future is predicted; since, while those miracles also were going on in that people, things present indeed were happening, but not without an intimation of things future....Some things he has related differently to what we have learned and read there: that he might not truly be thought to be repeating past acts rather than to be prophesying future things. For in the first place, we read not that the Jordan was driven back, but that it stood still on the side nearest the source of its streams, while the people were passing through; next, we read not of the mountains and hills skipping: all which he has added, and repeated. For after saying, "The sea saw that, and fled; Jordan was driven back:" he added, "The mountains skipped like rams, and the little hills like young sheep" [Psalm 114:4]: and then asks, "What ails you, O thou sea, that you fled, and thou, Jordan, that you were driven back?" [Psalm 114:5]. "You mountains, that you skipped like rams; and you little hills, like young sheep?" [Psalm 114:6].
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 114:2 serves as the theological bedrock for the psalm's celebration of God's awe-inspiring power displayed during the Exodus and wilderness journey. It declares that Judah, representing the spiritual and royal heart of the nation, was consecrated as God's holy dwelling place, while Israel, the broader nation, was established as His sovereign domain. This unique covenant relationship explains why the natural world reacted so dramatically to the Lord's presence, underscoring God's immanent presence and absolute rule over His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound theological message. Parallelism, specifically synonymous parallelism, is evident as the two clauses, "Judah was his sanctuary" and "and Israel his dominion," express similar ideas of God's unique relationship with His people, reinforcing and intensifying each other. "Sanctuary" and "dominion" both describe aspects of God's exclusive claim and presence, with the second clause broadening the scope of the first. Furthermore, there is an element of Synecdoche or Metonymy at play, where "Judah" (a part, representing the royal and spiritual center) stands for the spiritual and royal heart of the nation, or the place of God's special dwelling (Jerusalem/Temple), while "Israel" (the whole) refers to the entire nation. This highlights the specific locus of God's holiness within the broader scope of His people's identity. The concise and declarative nature of the statement also gives it the force of an Assertion, serving as a foundational truth upon which the subsequent descriptions of God's power in nature are built. The psalmist presents this truth as an undeniable fact, establishing the divine prerogative behind the miraculous events of the Exodus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 114:2 profoundly establishes the unique and sacred relationship between God and Israel, rooted in the redemptive act of the Exodus. It declares that Israel was not merely a people delivered from slavery, but a nation consecrated as God's dwelling place and sovereign territory. This theological truth provides the ultimate justification for God's miraculous interventions, asserting that His power was unleashed because His very presence and authority were bound up with His chosen people. It underscores God's immanence—His willingness to dwell among humanity—and His transcendence—His absolute sovereignty over all creation, which responds to His presence. This verse thus serves as a powerful reminder of God's covenant faithfulness and His active involvement in the history of His people, highlighting their unique status as a people set apart for His divine purposes and under His direct, benevolent rule.
REFLECTION AND APPLICATION
The declaration that "Judah was his sanctuary, and Israel his dominion" holds profound implications for believers today. Just as God chose ancient Israel as His special dwelling and sovereign territory, through the new covenant in Christ, He chooses to dwell within individual believers and collectively within the church. We are called to recognize our identity as God's "sanctuary"—a place set apart for His presence, where the Holy Spirit resides. This calls us to live lives of holiness, purity, and devotion, reflecting the sacredness of God's indwelling presence and honoring Him in all we do. Furthermore, acknowledging that we are God's "dominion" means submitting to His benevolent rule and authority in every area of our lives. This brings both comfort and challenge: comfort in knowing that the same mighty God who parted the Red Sea is actively governing our existence, orchestrating events for our ultimate good and His glory; and challenge to align our wills with His, trusting in His perfect wisdom and sovereign plan even when circumstances are difficult. Our lives, individually and corporately, are meant to be living testimonies to the reality of God's presence and His gracious reign, demonstrating His transforming power to a watching world.
Questions for Reflection
FAQ
Why is "Judah" mentioned specifically, and not just "Israel"?
Answer: The specific mention of "Judah" alongside "Israel" is significant and not redundant. While "Israel" refers to the entire nation, "Judah" represents the leading tribe, the tribe from which the Davidic line of kings would come, and the future location of Jerusalem and the Temple. The Temple, in particular, was the ultimate physical "sanctuary" where God's glory was said to dwell (see 1 Kings 8:10-11). Thus, "Judah" emphasizes the spiritual and royal heart of the nation, the specific locus of God's sacred presence and the lineage through which the Messiah would ultimately come, while "Israel" encompasses the broader national identity under God's dominion. This dual reference highlights both the specific manifestation of God's holiness and the comprehensive scope of His rule.
Does "dominion" imply a harsh rule, or something else?
Answer: In the context of Psalms 114:2, "dominion" (Hebrew: memshâlâh') signifies God's benevolent and rightful rule as King over His chosen people. It is not a harsh or tyrannical rule, but rather the sovereign governance of a covenant-keeping God who acts for the good of His people. As demonstrated by the Exodus, God's dominion over Israel involved powerful deliverance, faithful protection, wise guidance, and the establishment of a righteous law. It implies His ownership and authority over those He has redeemed, ensuring their welfare and guiding them according to His divine purpose, much like a loving shepherd rules over his flock. This is the rule of a loving Father and powerful King, exercised with justice and mercy, as seen throughout the Old Testament narrative of God's interaction with His people Deuteronomy 4:7-8.
CHRIST-CENTERED FULFILLMENT
Psalms 114:2 finds its ultimate and most profound fulfillment in Jesus Christ. While Judah and Israel were God's earthly sanctuary and dominion, Christ Himself is the true and ultimate dwelling place of God's presence among humanity. Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body John 2:19-21. In Him, the fullness of God dwells bodily Colossians 2:9, making Him the supreme "sanctuary." Through Christ, believers are no longer merely a nation but become the new "sanctuary" of God, individually as temples of the Holy Spirit 1 Corinthians 6:19 and corporately as the church, built together into a dwelling place for God by the Spirit Ephesians 2:19-22. Furthermore, Jesus is the one to whom all "dominion" has been given. He is the King of Kings and Lord of Lords Revelation 19:16, having all authority in heaven and on earth Matthew 28:18. His dominion extends not just over a single nation, but over His new covenant people, the Church, and ultimately over all creation, fulfilling the promise of God's sovereign rule in an expansive and eternal way. The Exodus, which established Israel as God's dominion, foreshadows Christ's greater deliverance from the bondage of sin and death, establishing His eternal kingdom and bringing all who believe into His glorious and everlasting reign Colossians 1:13-14.