Psalm 77:14
You are the God that do wonders: you have declared your strength among the people.
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Psalm 77:14-15. Thou hast declared thy strength among the people — By the mighty acts of it here following. Thou hast redeemed thy people — Namely, out of Egypt, after a long and hard bondage; which he here mentions to strengthen his faith in the present trouble. The sons of Jacob and Joseph — The people of the Jews are very properly styled the sons of Joseph, as well as of Jacob. For as Jacob was, under God, the author of their being, so was Joseph the preserver of it. The Chaldee paraphrast appears to have understood the words thus, rendering them, The sons which Jacob begat and Joseph nourished. Joseph was indeed a kind of second father, and they might well be called his sons; without whose care, humanly speaking, there had been no such redemption, nor people to be redeemed. 77:11-20 The remembrance of the works of God, will be a powerful remedy against distrust of his promise and goodness; for he is God, and changes not. God's way is in the sanctuary. We are sure that God is holy in all his works. God's ways are like the deep waters, which cannot be fathomed; like the way of a ship, which cannot be tracked. God brought Israel out of Egypt. This was typical of the great redemption to be wrought out in the fulness of time, both by price and power. If we have harboured doubtful thoughts, we should, without delay, turn our minds to meditate on that God, who spared not his own Son, but delivered him up for us all, that with him, he might freely give us all things.Thou art the God that doest wonders - It is, it must be, the characteristic of God, the true God, to do wonderful things; things which are suited to produce amazement, and which we can little hope to be able to understand. Our judgment of God, therefore, should not be hasty and rash, but calm and deliberate.

Thou hast declared thy strength among the people - Thou hast manifested thy greatness in thy dealings with the people. The word "people" here refers not especially to the Hebrew people, but to the nations - the people of the world at large. On a wide scale, and among all nations, God had done that which was suited to excite wonder, and which people were little qualified as yet to comprehend. No one can judge aright of what another has done unless he can take in the whole subject, and see it as he does who performs the act - unless he understands all the causes, the motives, the results near and remote - unless he sees the necessity of the act - unless he sees what would have been the consequences if it had not been done, for in that which is unknown to us, and which lies beyond the range of our vision, there may be full and sufficient reasons for what has been done, and an explanation may be found there which would remove all the difficulty.

14-20. Illustrations of God's power in His special interventions for His people (Ex 14:1-31), and, in the more common, but sublime, control of nature (Ps 22:11-14; Hab 3:14) which may have attended those miraculous events (Ex 14:24). By the mighty effects of it here following. Thou art the God that doest wonders,.... In nature, providence, and grace; it seems chiefly to regard what was done for the Israelites in Egypt, and in the wilderness, see Psalm 78:12,

thou hast declared thy strength among the people; the nations of the world, who heard what the Lord did for Israel by his mighty power, and with an outstretched arm, as follows.

Thou art the God that doest wonders: thou hast declared thy strength among the people.
14. Thou art the God &c.] The true El, the living, Almighty God (Psalm 5:4; Psalm 42:2). The epithet that doest wonders is borrowed from Exodus 15:11. Cp. Isaiah 25:1.

thou hast declared &c.] Render, Thou didst make known thy strength among the peoples. Cp. Exodus 15:13-14; Exodus 9:16.Verse 14. - Thou art the God that doest wonders. The gods of the heathen could do nothing. They were weakness, vanity, nothingness. Jehovah alone was powerful. He could work, and could "work wonders." This clause prepares the way for the magnificent description of the deliverance of Israel at the Red Sea, which occupies vers. 16-19. Thou hast declared thy strength among the people; rather, among the peoples - i.e. in the sight of many heathen nations (comp. Exodus 15:14-16). He calls his eyelids the "guards of my eyes." He who holds these so that they remain open when they want to shut together for sleep, is God; for his looking up to Him keeps the poet awake in spite of all overstraining of his powers. Hupfeld and others render thus: "Thou hast held, i.e., caused to last, the night-watches of mine eyes," - which is affected in thought and expression. The preterites state what has been hitherto and has not yet come to a close. He still endures, as formerly, such thumps and blows within him, as though he lay upon an anvil (פּעם), and his voice fails him. Then silent soliloquy takes the place of audible prayer; he throws himself back in thought to the days of old (Psalm 143:5), the years of past periods (Isaiah 51:9), which were so rich in the proofs of the power and loving-kindness of the God who was then manifest, but is now hidden. He remembers the happier past of his people and his own, inasmuch as he now in the night purposely calls back to himself in his mind the time when joyful thankfulness impelled him to the song of praise accompanied by the music of the harp (בּלּילה belongs according to the accents to the verb, not to נגינתי, although that construction certainly is strongly commended by parallel passages like Psalm 16:7; Psalm 42:9; Psalm 92:3, cf. Job 35:10), in place of which, crying and sighing and gloomy silence have now entered. He gives himself up to musing "with his heart," i.e., in the retirement of his inmost nature, inasmuch as he allows his thoughts incessantly to hover to and fro between the present and the former days, and in consequence of this (fut. consec. as in Psalm 42:6) his spirit betakes itself to scrupulizing (what the lxx reproduces with σκάλλειν, Aquila with σκαλεύειν) - his conflict of temptation grows fiercer. Now follow the two doubting questions of the tempted one: he asks in different applications, Psalm 77:8-10 (cf. Psalm 85:6), whether it is then all at an end with God's loving-kindness and promise, at the same time saying to himself, that this nevertheless is at variance with the unchangeableness of His nature (Malachi 3:6) and the inviolability of His covenant. אפס (only occurring as a 3. praet.) alternates with גּמר (Psalm 12:2). חנּות is an infinitive construct formed after the manner of the Lamed He verbs, which, however, does also occur as infinitive absolute (שׁמּות, Ezekiel 36:3, cf. on Psalm 17:3); Gesenius and Olshausen (who doubts this infinitive form, 245, f) explain it, as do Aben-Ezra and Kimchi, as the plural of a substantive חנּה, but in the passage cited from Ezekiel (vid., Hitzig) such a substantival plural is syntactically impossible. קפץ רחמים is to draw together or contract and draw back one's compassion, so that it does not manifest itself outwardly, just as he who will not give shuts (יקפּץ) his hand (Deuteronomy 15:7; cf. supra, Psalm 17:10).
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