TRV
Translation
King James Version
Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
Complete Jewish Bible
With your arm you redeemed your people, the descendants of Ya'akov and Yosef. (Selah)
American Standard Version
Thou hast with thine arm redeemed thy people, The sons of Jacob and Joseph. [Selah
World English Bible Messianic
You have redeemed your people with your arm, the sons of Jacob and Joseph. Selah.
Geneva Bible (1599)
Thou hast redeemed thy people with thine arme, euen the sonnes of Iaakob and Ioseph. Selah.
Young's Literal Translation
Thou hast redeemed with strength Thy people, The sons of Jacob and Joseph. Selah.
In the KJVVerse 15,109 of 31,102
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Commentary on Psalms 77 verses 11–20
11 ¶ I will remember the works of the LORD: surely I will remember thy wonders of old.
12 I will meditate also of all thy work, and talk of thy doings.
13 Thy way, O God, is in the sanctuary: who is so great a God as our God?
14 Thou art the God that doest wonders: thou hast declared thy strength among the people.
15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.
18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.
19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.
20 Thou leddest thy people like a flock by the hand of Moses and Aaron.
The psalmist here recovers himself out of the great distress and plague he was in, and silences his own fears of God's casting off his people by the remembrance of the great things he had done for them formerly, which though he had in vain tried to quiet himself with (Psa 77:5, Psa 77:6) yet he tried again, and, upon this second trial, found it not in vain. It is good to persevere in the proper means for the strengthening of faith, though they do not prove effectual at first: "I will remember, surely I will, what God has done for his people of old, till I can thence infer a happy issue of the present dark dispensation," Psa 77:11, Psa 77:12. Note, 1. The works of the Lord, for his people, have been wondrous works. 2. They are recorded for us, that they may be remembered by us. 3. That we may have benefit by the remembrance of them we must meditate upon them, and dwell upon them in our thoughts, and must talk of them, that we may inform ourselves and others further concerning them. 4. The due remembrance of the works of God will be a powerful antidote against distrust of his promise and goodness; for he is God and changes not. If he begin, he will finish his work and bring forth the top-stone.
Two things, in general, satisfied him very much:
I. That God's way is in the sanctuary, Psa 77:13. It is in holiness, so some. When we cannot solve the particular difficulties that may arise in our constructions of the divine providence, this we are sure of, in general, that God is holy in all his works, that they are all worthy of himself and consonant to the eternal purity and rectitude of his nature. He has holy ends in all he does, and will be sanctified in every dispensation of his providence. His way is according to his promise, which he has spoken in his holiness and made known in the sanctuary. What he has done is according to what he has said and may be interpreted by it; and from what he has said we may easily gather that he will not cast off his people for ever. God's way is for the sanctuary, and for the benefit of it. All he does is intended for the good of his church.
II. That God's way is in the sea. Though God is holy, just, and good, in all he does, yet we cannot give an account of the reasons of his proceedings, nor make any certain judgment of his designs: His path is in the great waters and his footsteps are not known, Psa 77:19. God's ways are like the deep waters which cannot be fathomed (Psa 36:6), like the way of a ship in the sea, which cannot be tracked, Pro 30:18, Pro 30:19. God's proceedings are always to be acquiesced in, but cannot always be accounted for. He specifies some particulars, for which he goes as far back as the infancy of the Jewish church, and from which he gathers, 1. That there is no God to be compared with the God of Israel (Psa 77:13): Who is so great a God as our God? Let us first give to God the glory of the great things he has done for his people, and acknowledge him, therein, great above all comparison; and then we may take to ourselves the comfort of what he has done and encourage ourselves with it. 2. That he is a God of almighty power (Psa 77:14): "Thou art the God that alone doest wonders, above the power of any creature; thou hast visibly, and beyond any contradiction, declared thy strength among the people." What God has done for his church has been a standing declaration of his almighty power, for therein he has made bare his everlasting arm. (1.) God brought Israel out of Egypt, Psa 77:15. This was the beginning of mercy to them, and was yearly to be commemorated among them in the passover: "Thou hast with thy arm, stretched out in so many miracles, redeemed thy people out of the hand of the Egyptians." Though they were delivered by power, yet they are said to be redeemed, as if it had been done by price, because it was typical of the great redemption, which was to be wrought out, in the fulness of time, both by price and power. Those that were redeemed are here called not only the sons of Jacob, to whom the promise was made, but of Joseph also, who had a most firm and lively belief of the performance of it; for, when he was dying, he made mention of the departing of the children of Israel out of Egypt, and gave commandment concerning his bones. (2.) He divided the Red Sea before them (Psa 77:16): The waters gave way, and a lane was made through that crowd instantly, as if they had seen God himself at the head of the armies of Israel, and had retired for fear of him. Not only the surface of the waters, but the depths, were troubled, and opened to the right and to the left, in obedience to his word of command. (3.) He destroyed the Egyptians (Psa 77:17): The clouds poured out water upon them, while the pillar of fire, like an umbrella over the camp of Israel, sheltered it from the shower, in which, as in the deluge, the waters that were above the firmament concurred with those that were beneath the firmament to destroy the rebels. Then the skies sent out a sound; thy arrows also went abroad, which is explained (Psa 77:18): The voice of thy thunder was heard in the heaven (that was the sound which the skies sent forth); the lightnings lightened the world - those were the arrows which went abroad, by which the host of the Egyptians was discomfited, with so much terror that the earth of the adjacent coast trembled and shook. Thus God's way was in the sea, for the destruction of his enemies, as well as for the salvation of his people; and yet when the waters returned to their place his footsteps were not known (Psa 77:19); there was no mark set upon the place, as there was, afterwards, in Jordan, Jos 4:9. We do not read in the story of Israel's passing through the Red Sea that there were thunders and lightning, and an earthquake; yet there might be, and Josephus says there were, such displays of the divine terror upon that occasion. But it may refer to the thunders, lightnings, and earth quakes, that were at Mount Sinai when the law was given. (4.) He took his people Israel under his own guidance and protection (Psa 77:20): Thou leddest thy people like a clock. They being weak and helpless, and apt to wander like a flock of sheep, and lying exposed to the beasts of prey, God went before them with all the care and tenderness of a shepherd, that they might not fail. The pillar of cloud and fire led them; yet that is not here taken notice of, but the agency of Moses and Aaron, by whose hand God led them; they could not do it without God, but God did it with and by them. Moses was their governor, Aaron their high priest; they were guides, overseers, and rulers to Israel, and by them God led them. The right and happy administration of the two great ordinances of magistracy and ministry is, though not so great a miracle, yet as great a mercy to any people as the pillar of cloud and fire was to Israel in the wilderness.
The psalm concludes abruptly, and does not apply those ancient instances of God's power to the present distresses of the church, as one might have expected. But as soon as the good man began to meditate on these things he found he had gained his point; his very entrance upon this matter gave him light and joy (Psa 119:130); his fears suddenly and strangely vanished, so that he needed to go no further; he went his way, and did eat, and his countenance was no more sad, like Hannah, Sa1 1:18.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 77
"You have redeemed in Your arm Your people" [Psalm 77:15]. "With Your arm," that is, with Your power. "And to whom has the arm of the Lord been revealed?" [Isaiah 53:1] "You have redeemed in Your arm Your people, the sons of Israel and of Joseph." How as if two peoples, "the sons of Israel and of Joseph"? Are not the sons of Joseph among the sons of Israel?...He has admonished us of some distinction to be made. Let us search out our spirit, perchance God has placed there something— God whom we ought even by night to seek with our hands, in order that we may not be deceived— perchance we shall discover even ourselves in this distinction of "sons of Israel and of Joseph." By Joseph He has willed another people to be understood, has willed that the people of the Gentiles be understood. Why the people of the Gentiles by Joseph? Because Joseph was sold into Egypt by his brethren. [Genesis 37:28] That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled; when made known and exalted, flourished, reigned. And by all these things he has signified what? What but Christ sold by His brethren, banished from His own land, as it were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering persecutions: now exalted, as we see; inasmuch as there has been fulfilled in Him, "There shall adore Him all kinds of the earth, all nations shall serve Him." Therefore Joseph is the people of the Gentiles, but Israel the people of the Hebrew nation. God has redeemed His people, "the sons of Israel and of Joseph." By means of what? By means of the corner stone, [Ephesians 2:20] wherein the two walls have been joined together.
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 77:15 marks a profound pivot within a psalm of lament, transitioning the psalmist from deep personal anguish to a steadfast remembrance of God's unwavering faithfulness. This verse powerfully declares God's historical, mighty, and deeply personal intervention in redeeming His covenant people, Israel, through an act of irresistible strength, thereby providing a foundational truth for renewed trust and hope in the face of present anxieties and doubts. It encapsulates the divine power and enduring covenant loyalty demonstrated preeminently in the Exodus, serving as a timeless anchor for faith.
CONTEXT
Literary Context: Psalm 77, attributed to Asaph, is a masterfully structured journey from intense personal distress to a meditative recollection of God's mighty acts. The initial verses, from Psalm 77:1-6, vividly depict the psalmist's sleepless nights, ceaseless groaning, and profound questioning of God's apparent abandonment and the efficacy of prayer. This deep lament continues through Psalm 77:7-10, where the psalmist grapples with the terrifying theological dilemma: "Has God forgotten to be gracious? Has he in anger shut up his tender mercies?" However, a significant turning point occurs from Psalm 77:11, as the psalmist resolves to "remember the deeds of the LORD; yes, I will remember your wonders of old." Verse 15 is a direct and powerful fruit of this deliberate shift in focus, serving as a foundational historical anchor that grounds the psalmist's shifting perspective in the undeniable reality of God's past redemptive power, specifically the paradigmatic event of the Exodus. It moves from introspective despair to declarative praise based on divine history.
Historical & Cultural Context: The imagery of God's "arm" redeeming His people immediately evokes the foundational narrative of the Exodus from Egypt. This event was the quintessential demonstration of Yahweh's power and faithfulness to His covenant with Abraham, Isaac, and Jacob. For the ancient Israelites, the Exodus was not merely a historical event but the defining act that shaped their national identity, their understanding of God's character, and their hope for future deliverance. It was the ultimate proof that Yahweh was uniquely their God, powerful enough to overcome the mightiest empire. The reference to "the sons of Jacob and Joseph" is a poetic and inclusive way to refer to the entire nation of Israel, emphasizing God's covenant loyalty to all twelve tribes, even those descended from Joseph's prominent sons, Ephraim and Manasseh, who often represented the northern kingdom. This verse taps into a collective memory of divine intervention that transcended tribal divisions and underscored God's unique, proprietary relationship with His chosen people. The cultural understanding of kinship and redemption (the go'el concept) would have further amplified the meaning of God acting as Israel's Redeemer.
Key Themes: This verse powerfully articulates several core themes central to the book of Psalms and the broader biblical narrative. Firstly, Divine Redemption and Deliverance is paramount, highlighting God's active, sovereign, and irresistible role in liberating His people from bondage, not through human might but through His own inherent power, as vividly demonstrated in the Exodus narrative. Secondly, the phrase "thine arm" embodies the theme of God's Mighty Power and Sovereignty, a potent anthropomorphic metaphor for His irresistible strength and ability to execute His will, often invoked in contexts of salvation and judgment (e.g., Isaiah 53:1 and Psalm 89:13). Thirdly, by redeeming "the sons of Jacob and Joseph," the verse underscores Covenant Faithfulness, demonstrating God's unwavering commitment to His chosen people across generations, fulfilling the promises made to the patriarchs (e.g., Genesis 12:1-3). Finally, the psalmist's intentional turn to remembering this act emphasizes the Historical Foundation of Faith, encouraging believers to draw strength and hope from God's past acts of salvation as a basis for trusting His present and future intervention (as seen in Deuteronomy 6:20-25).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 77:15 employs several powerful literary devices to convey its profound theological message with impact and memorability. The most prominent is Anthropomorphism, specifically the use of "thine arm" to represent God's power, strength, and active intervention. This imagery makes the abstract concept of divine omnipotence tangible and relatable, evoking the image of a mighty warrior extending a powerful limb to deliver. The phrase "the sons of Jacob and Joseph" is a masterful example of Synecdoche and Merism. It uses parts (the descendants of specific, representative patriarchs) to represent the whole (the entire nation of Israel), while also combining two significant figures (Jacob, the progenitor of all tribes, and Joseph, representing the prominent northern tribes) to encompass the entirety of the twelve tribes, highlighting God's comprehensive and unwavering covenant faithfulness to His unified people. The inclusion of "Selah" functions as a Rhetorical Device, prompting the reader or worshiper to pause, reflect, and internalize the weighty truth of God's redemptive work, transforming the reading experience into a meditative encounter with divine truth and inviting a moment of worshipful contemplation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 77:15 serves as a powerful theological anchor, reminding us that God's character is fundamentally redemptive and His power is eternally sufficient to act on behalf of His people. This verse seamlessly connects the psalmist's personal struggle with the grand narrative of God's historical salvation, asserting that the God who acted decisively and powerfully in the past is the same God who remains sovereign and able to intervene in the present. It underscores the vital principle that remembering God's mighty deeds is crucial for sustaining faith during times of doubt and distress, transforming despair into hope by grounding it in the unchangeable reality of His covenant faithfulness. The redemption of "the sons of Jacob and Joseph" is not merely a historical anecdote but a profound testament to God's enduring commitment to His chosen people, a commitment that finds its ultimate and most expansive expression in a broader, spiritual redemption for all who believe.
REFLECTION AND APPLICATION
Psalm 77:15 offers profound and enduring encouragement for believers navigating their own seasons of doubt, distress, or perceived abandonment. It issues a powerful call to shift our focus from the overwhelming nature of our circumstances to the unchanging character and proven power of God. When we feel consumed by the "noise" of our anxieties, the apparent silence of God, or the weight of life's burdens, this verse invites us to intentionally recall His past acts of faithfulness—both in the grand sweep of biblical history and in the personal narrative of our own lives. The "arm" that miraculously redeemed Israel from the formidable bondage of Egypt is the very same arm that sustains, protects, and delivers us today. This remembrance is not mere nostalgic sentimentality but an active, vital spiritual discipline that strengthens our trust, rekindles our hope, and reminds us that God's power to deliver is neither diminished nor exhausted. It challenges us to look beyond our immediate pain and limited perspective to the God who has always been, and always will be, our faithful Redeemer, capable of performing wonders beyond our comprehension.
Questions for Reflection
FAQ
What is the significance of "Selah" at the end of the verse?
Answer: "Selah" is a Hebrew term found frequently in the Psalms and Habakkuk, believed to be a musical or liturgical notation. While its precise meaning is debated among scholars, it is generally understood to indicate a pause for reflection, contemplation, or a musical interlude within the recitation or singing of the psalm. In the context of Psalm 77:15, "Selah" serves as an emphatic invitation to the reader or worshiper to pause and meditate deeply on the profound truth just declared: God's mighty and historical redemption of His people. It encourages a moment of spiritual absorption, allowing the weight and significance of God's redemptive power and covenant faithfulness to truly sink into the heart and mind, fostering worship and renewed trust.
Why does the verse specify "the sons of Jacob and Joseph" instead of just "Israel"?
Answer: The phrase "the sons of Jacob and Joseph" is a poetic and inclusive way to refer to the entire nation of Israel, emphasizing God's comprehensive covenant faithfulness across all its tribes. "Jacob" is the patriarch whose name was divinely changed to Israel (Genesis 32:28), representing the foundational lineage and progenitor of all twelve tribes. "Joseph" is specifically mentioned because his two sons, Ephraim and Manasseh, became prominent tribes, particularly influential in the Northern Kingdom of Israel after the monarchy divided. By naming both Jacob (representing the whole) and Joseph (representing a significant portion of the northern tribes), the psalmist ensures that God's redemptive act is understood to encompass all the descendants of Israel, uniting both the southern (Judah-centric) and northern (Ephraim-centric) perspectives under the umbrella of God's singular, unwavering covenant with His chosen people. It reinforces that God's saving arm extends to every part of His beloved nation.
CHRIST-CENTERED FULFILLMENT
Psalm 77:15, with its declaration of God's "arm" redeeming "the sons of Jacob and Joseph," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The historical redemption of Israel from Egyptian bondage, a powerful display of God's mighty arm, serves as a magnificent type and shadow of the spiritual and eternal redemption accomplished through Christ. While the Old Testament redemption freed a nation from physical slavery, Jesus, who is uniquely identified as the true "arm of the Lord" in prophetic anticipation (Isaiah 53:1), came to redeem humanity from the far greater bondage of sin, death, and the dominion of darkness (Romans 6:23). His crucifixion and resurrection are the supreme demonstrations of God's irresistible power to save, a power that triumphs over all spiritual enemies, disarming principalities and powers (Colossians 2:15). Through Christ, God has not merely redeemed a specific ethnic lineage, but has "ransomed people for God from every tribe and language and people and nation" (Revelation 5:9), creating "a people for his own possession" (1 Peter 2:9). The "sons of Jacob and Joseph" now expand to include all who are "in Christ," whether Jew or Gentile, who have been bought with the precious blood of the Lamb, becoming spiritual Israel and heirs of the promises. Thus, the ancient declaration of God's redemptive arm culminates in the glorious, all-encompassing salvation offered through Jesus, the ultimate Kinsman-Redeemer.