Psalm 114:8
Which turned the rock into a standing water, the flint into a fountain of waters.
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114:1-8 An exhortation to fear God. - Let us acknowledge God's power and goodness in what he did for Israel, applying it to that much greater work of wonder, our redemption by Christ; and encourage ourselves and others to trust in God in the greatest straits. When Christ comes for the salvation of his people , he redeems them from the power of sin and Satan, separates them from an ungodly world, forms them to be his people, and becomes their King. There is no sea, no Jordan, so deep, so broad, but, when God's time is come, it shall be divided and driven back. Apply this to the planting the Christian church in the world. What ailed Satan and his idolatries, that they trembled as they did? But especially apply it to the work of grace in the heart. What turns the stream in a regenerate soul? What affects the lusts and corruptions, that they fly back; that prejudices are removed, and the whole man becomes new? It is at the presence of God's Spirit. At the presence of the Lord, not only mountains, but the earth itself may well tremble, since it has lain under a curse for man's sin. As the Israelites were protected, so they were provided for by miracles; such was that fountain of waters into which the flinty rock was turned, and that rock was Christ. The Son of God, the Rock of ages, gave himself to death, to open a fountain to wash away sins, and to supply believers with waters of life and consolation; and they need not fear that any blessing is too great to expect from his love. But let sinners fear before their just and holy Judge. Let us now prepare to meet our God, that we may have boldness before him at his coming.Which turned the rock into a standing water - That is, Before him who could do this, the earth should tremble; the inhabited world should stand in awe of such amazing power. The words rendered "a standing water," mean properly a pool of water. They indicate nothing in regard to the permanency of that pool; they do not imply that it remained as a standing pool during the sojourn of the Israelites in the wilderness - whatever may have been the fact in regard to that. The simple idea is, that, at the time referred to, the rock was converted into a pool; that is, the waters flowed from the rock, constituting such a pool.

The flint - Another name for the rock - used here to describe the greatness of the miracle.

Into a fountain of waters - That is, The waters flowed from the rock as from a fountain. The Bible is a book of miracles, and there is nothing more improbable in this miracle than in any other.

In the Septuagint, the Latin Vulgate, the Syriac, the Arabic, and in many manuscripts, there is no division of the psalm here, but the following psalm is united with this, as if they were a single poem. Why, in those versions, the division of the Heb. was not followed, cannot now be ascertained. The division in the Hebrew is a natural division, and was evidently made in the original composition.

7. at the presence of—literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise. No text from Poole on this verse. Which turned the rock into a standing water,.... Both at Rephidim and at Kadesh; which being smitten, streams of water flowed out like rivers, as if the rock itself was changed into water; and which came a constant and continual supply for the Israelites, for it is said to follow them; see Exodus 17:6.

The flint into a fountain of waters; referring to the same thing, the rocks were flinty ones. This was a type of Christ the Rock; who has an abiding fulness of grace in him; is the fountain of it, from whence it flows in great abundance for the supply of his people's wants, while passing through this wilderness to Canaan's land.

Which {e} turned the rock into a standing water, the flint into a fountain of waters.

(e) That is, miraculously caused water to come out of the rock in great abundance, Ex 17:6.

8. Which turned &c.] Who turneth the rock into a pool of water. The participle in the Heb. is independent of time. It denotes not merely a historic fact but an attribute expressed in the terms of historic fact. He Who made water flow from the rock in Rephidim and the cliff in Kadesh (Exodus 17:6; Numbers 20:8 ff.; cp. Psalm 78:15-16; Psalm 78:20) can still provide streams of blessing for His people. The verse combines reminiscences of Isaiah 41:18 (‘pool of water,’ ‘fountain’), and Deuteronomy 8:15 (‘flint’): cp. Psalm 107:35.Verse 8. - Which turned the rook into a standing water, the flint into a fountain of waters (see Exodus 17:6; Numbers 20:11). Miracles of mercy, showing at once God's almightiness and his care for Israel.

Egypt is called עם לעז (from לעז, cogn. לעג, לעה), because the people spoke a language unintelligible to Israel (Psalm 81:6), and as it were a stammering language. The lxx, and just so the Targum, renders ἐκ λαοῦ βαρβάρου (from the Sanscrit barbaras, just as onomatopoetic as balbus, cf. Fleischer in Levy's Chaldisches Wrterbuch, i. 420). The redeemed nation is called Judah, inasmuch as God made it His sanctuary (קדשׁ) by setting up His sanctuary (מקדּשׁ, Exodus 15:17) in the midst of it, for Jerusalem (el ḳuds) as Benjamitish Judaean, and from the time of David was accounted directly as Judaean. In so far, however, as He made this people His kingdom (ממשׁלותיו, an amplificative plural with Mem pathachatum), by placing Himself in the relation of King (Deuteronomy 33:5) to the people of possession which by a revealed law He established characteristically as His own, it is called Israel. 1 The predicate takes the form ותּהי, for peoples together with country and city are represented as feminine (cf. Jeremiah 8:5). The foundation of that new beginning in connection with the history of redemption was laid amidst majestic wonders, inasmuch as nature was brought into service, co-operating and sympathizing in the work (cf. Psalm 77:15.). The dividing of the sea opens, and the dividing of the Jordan closes, the journey through the desert to Canaan. The sea stood aside, Jordan halted and was dammed up on the north in order that the redeemed people might pass through. And in the middle, between these great wonders of the exodus from Egypt and the entrance into Canaan, arises the not less mighty wonder of the giving of the Law: the skipping of the mountains like rams, of the ills like בּני־צאן, i.e., lambs (Wisd. 19:9), depicts the quaking of Sinai and its environs (Exodus 19:18, cf. supra Psalm 68:9, and on the figure Psalm 29:6).
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