TRV
Translation
King James Version
What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?
American Standard Version
What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest back?
World English Bible Messianic
What was it, you sea, that you fled? You Jordan, that you turned back?
Geneva Bible (1599)
What ailed thee, O Sea, that thou fleddest? O Iorden, why wast thou turned backe?
Young's Literal Translation
What--to thee, O sea, that thou fleest? O Jordan, thou turnest back!
Study This Verse
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
Psalm 114:5 presents a profound rhetorical interrogation of the Red Sea and the Jordan River, demanding an explanation for their miraculous retreat and reversal. This verse functions as a powerful poetic declaration, testifying to the overwhelming, active presence and absolute sovereignty of God, whose mere approach compelled these formidable natural elements to obey His will. It serves to commemorate God's mighty acts of deliverance during the Exodus from Egypt and Israel's subsequent entry into the Promised Land, inviting the worshiper to reflect with profound awe and wonder on the unparalleled power of the Creator who commands all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 114:5 masterfully employs several Literary Devices to enhance its theological impact and dramatic effect. Foremost is Personification, where the sea and the Jordan River are addressed as if they are conscious, sentient beings capable of fear, flight, and understanding. This device dramatically emphasizes the overwhelming power of God, as even inanimate creation responds with awe and immediate obedience to His presence. The use of Rhetorical Question ("What ailed thee...?") is central; these questions are not posed for answers from the sea or river, but to highlight that the only conceivable and sufficient answer is the divine presence and irresistible power of Yahweh. This technique compels the worshiper to acknowledge God's absolute sovereignty and the miraculous nature of the events. Furthermore, Parallelism is evident in the symmetrical structure of the two clauses, juxtaposing the Red Sea's flight with the Jordan's reversal. This reinforces the consistent and comprehensive nature of God's dominion over water, demonstrating His power across different historical moments and geographical locations. Finally, the vivid imagery of fleeing and being driven back could be seen as a form of Hyperbole, exaggerating nature's response to underscore the immense, terrifying, and irresistible power of God that commands such phenomena.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 114:5 stands as a profound theological statement on God's absolute sovereignty, particularly over the forces of nature, which He both created and sustains. It asserts that the Creator is not merely distinct from creation but actively intervenes within it, bending its will to His purposes. This divine control over the most formidable elements—the vast sea and a mighty river—demonstrates that no obstacle is too great for the God who delivers His people. The verse serves as a powerful reminder of God's faithfulness to His covenant promises, as these miracles were pivotal in establishing Israel as His chosen nation and bringing them into their promised inheritance. It invites a theology of awe, where the worshiper is confronted with the incomprehensible majesty and power of God, leading to humble reverence and worship that acknowledges His unparalleled might.
REFLECTION AND APPLICATION
The rhetorical questions of Psalm 114:5 invite us to confront the reality of God's awe-inspiring power and His active, personal involvement in the world. Just as the Red Sea and the Jordan River could not withstand His majestic presence, so too are all the "seas" and "Jordans" in our lives—the seemingly insurmountable obstacles, the overwhelming challenges, the periods of fear and uncertainty, the deeply entrenched habits or systemic injustices—subject to His sovereign command. This psalm encourages us to remember God's past faithfulness, both in the grand sweep of biblical history and in the intimate details of our personal testimonies, as a firm foundation for trusting Him with our present and future. It calls us to cultivate a deep sense of awe and reverence for the God who is truly mighty to save, reminding us that no situation is too chaotic, too entrenched, or too impossible for His divine intervention. When we face our own Red Seas or Jordan Rivers, this verse compels us to look beyond the immediate impossibility and fix our gaze on the God who effortlessly commands the elements.
Questions for Reflection
FAQ
Why does the psalmist ask rhetorical questions to the sea and Jordan?
Answer: The psalmist employs rhetorical questions to the personified sea and Jordan to dramatically emphasize the unparalleled power and majesty of God. These questions are not posed to elicit an answer from the natural elements themselves, but to highlight that the only possible and logical explanation for their unnatural behavior—fleeing and being driven back—is the direct, overwhelming presence and command of the Almighty God. It underscores that even the most formidable forces of nature are utterly subservient to their Creator. This powerful literary device serves to magnify God's unique authority, compelling the reader to acknowledge His absolute sovereignty and inspiring a profound sense of awe, as seen in the broader narrative of Exodus 14 and Joshua 3.
What is the theological significance of the Red Sea and Jordan River in Israel's history?
Answer: The Red Sea and Jordan River crossings are two of the most pivotal and theologically significant events in Israel's history, serving as foundational demonstrations of God's covenant faithfulness and redemptive power. The parting of the Red Sea (Exodus 14) marked Israel's definitive liberation from Egyptian bondage, signifying their miraculous birth as a free nation under God's direct protection. It was an act of salvation that established Yahweh as the God who delivers His people from oppression. The stopping of the Jordan River (Joshua 3) represented the culmination of their wilderness journey and their triumphant entry into the Promised Land, fulfilling God's ancient promises to Abraham. Together, these events underscore God's unwavering commitment to His people, His ability to overcome any and every obstacle, and His role as the sovereign Lord who guides His people into their inheritance and fulfills His divine purposes.
CHRIST-CENTERED FULFILLMENT
The awe-inspiring power of God displayed in Psalms 114:5, where the sea and Jordan flee before His presence, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The God who commanded the Red Sea to part is the very same God incarnate in Jesus, who demonstrated His divine authority over creation by calming a raging storm with a mere word, asking His disciples, "Why are you so afraid? Have you still no faith?" (Mark 4:39). Just as the waters retreated before Yahweh, so too did the forces of nature, sickness, demons, and even death submit to Jesus's sovereign command. His resurrection from the dead represents the ultimate "parting of the waters" of death and the grave, leading His people into a new and eternal inheritance, far greater than the earthly Promised Land. Jesus is the true Lamb of God who takes away the sin of the world (John 1:29), performing a greater Exodus from the bondage of sin and death, and leading His church into the heavenly kingdom. The same power that caused the sea and Jordan to flee is the very power that raised Christ from the dead (Ephesians 1:19-20) and empowers believers today, assuring us that He is sovereign over every "sea" and "Jordan"—every challenge and impossibility—in our lives, bringing us safely to our eternal home.