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In the KJVVerse 15,827 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 114:4 is a powerful poetic declaration of God's overwhelming power and majesty, vividly depicting the natural world's profound reaction to His presence. Through the striking imagery of mountains "skipped like rams" and hills "like lambs," the psalmist conveys the awe-inspiring impact of the Lord's intervention in history, particularly referencing the Exodus and the journey through the wilderness, where even the most stable elements of creation are portrayed as trembling and responding with dynamic motion before the Creator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 114:4 is rich in literary devices that enhance its poetic impact and theological message. The most prominent is Personification, where inanimate objects—mountains and hills—are endowed with human-like or animal-like qualities and actions, specifically "skipping." This personification is further refined by Zoomorphism, a specific type of personification where human or abstract concepts are attributed animal characteristics; here, mountains are like rams and hills are like lambs. This makes the abstract concept of divine power tangible and relatable, illustrating the dynamic and living response of creation. The verse also employs Simile, explicitly comparing the mountains like rams and the hills like lambs, using the comparative particle "like" to draw a vivid analogy that brings the scene to life. Finally, the verse is structured with clear Parallelism, specifically Synonymous Parallelism, where the second line reiterates and amplifies the thought of the first line using different but related imagery (mountains/hills, rams/lambs, both "skipping"). This parallel structure reinforces the comprehensive scope of creation's response to God's presence, emphasizing the universality of His dominion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 114:4 powerfully articulates the biblical truth that God's presence is so utterly transcendent and potent that it evokes a profound, often physical, response from creation itself. This is not merely an ancient poetic flourish but a theological statement about the active, living relationship between the Creator and His cosmos. The "skipping" of mountains and hills is a metaphor for the earth's trembling and submission before its Maker, demonstrating that no force, no matter how immense or stable, can stand against or remain indifferent to the Lord of all. This divine power, so vividly displayed in the Exodus, serves as a perpetual reminder of God's absolute sovereignty and His capacity to intervene decisively in history for the sake of His people. It invites humanity to respond with even greater awe and reverence, recognizing that if inanimate creation reacts so profoundly, how much more should sentient beings worship and obey the God who commands the very earth.
REFLECTION AND APPLICATION
Psalms 114:4 calls us to a deeper understanding of the God we worship—a God whose power is not merely theoretical but active, transformative, and capable of moving the very foundations of the earth. If mountains and hills, symbols of stability and permanence, are depicted as leaping and trembling in His presence, how much more should our hearts and lives be stirred? This verse challenges our often-tame view of God, reminding us that He is the Lord of cosmic might, the One who commands creation and orchestrates history. It encourages us to cultivate a spirit of profound reverence and awe, recognizing that the God who parted the Red Sea and made mountains skip is the same God who is intimately involved in our lives today. This perspective fosters a deep trust, knowing that no obstacle is too great for Him, and inspires a worship that is not passive but vibrant and responsive, mirroring the dynamic "dance" of creation before its Creator, prompting us to live lives that reflect His magnificent power and presence.
Questions for Reflection
FAQ
Why are mountains and hills depicted as "skipping" or "leaping" in this psalm?
Answer: The depiction of mountains and hills "skipping" or "leaping" is a powerful poetic device (personification and zoomorphism) used by the psalmist to convey the overwhelming and irresistible power of God. It's a hyperbolic way of illustrating that even the most stable and formidable elements of the natural world cannot remain unmoved or indifferent in the presence of the Almighty Creator. This imagery emphasizes God's absolute sovereignty over creation, demonstrating that at His command, the very earth responds with dynamic, almost celebratory, yet awe-struck motion. It underscores the profound impact of God's manifest glory, particularly as seen in the Exodus event, where He intervened miraculously in the natural order to deliver His people, causing the Red Sea to part and the Jordan River to turn back, as described in Psalms 114:3.
CHRIST-CENTERED FULFILLMENT
Psalms 114:4, with its vivid portrayal of creation's trembling response to God's presence during the Exodus, finds its ultimate fulfillment and deeper meaning in Jesus Christ. The same divine power that caused mountains to skip and seas to part is fully embodied in Him. Christ, as the Word through whom all things were made, as declared in John 1:3, demonstrates this cosmic authority over creation. We see Him calm a raging storm with a mere word, causing the disciples to marvel, "What manner of man is this, that even the winds and the sea obey him!" as recounted in Mark 4:41. Just as the mountains "skipped" at the Lord's presence, so too did the earth quake at Christ's crucifixion, as recorded in Matthew 27:51, and at His resurrection, as detailed in Matthew 28:2. Moreover, the "skipping" imagery foreshadows the joyful, liberated response of a new creation, redeemed and restored through Christ's work. His ultimate triumph over sin and death means that not only will creation be freed from its bondage to decay, as promised in Romans 8:21, but all things in heaven and on earth will ultimately bow to His supreme authority, acknowledging Him as Lord, according to Philippians 2:10-11. Thus, the cosmic dance of creation in Psalms 114:4 points forward to the universal reign of Christ, before whom all creation will ultimately rejoice and declare His glory.