Psalm 77:14
Thou art the God that doest wonders: thou hast declared thy strength among the people.
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EXPOSITORY (ENGLISH BIBLE)
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.
EXEGETICAL (ORIGINAL LANGUAGES)
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). Psalm 77:14With ואמר the poet introduces the self-encouragement with which he has hitherto calmed himself when such questions of temptation were wont to intrude themselves upon him, and with which he still soothes himself. In the rendering of הלּותי (with the tone regularly drawn back before the following monosyllable) even the Targum wavers between מרעוּתי (my affliction) and בּעוּתי (my supplication); and just in the same way, in the rendering of Psalm 77:11, between אשׁתּניו (have changed) and שׁנין (years). שׁנות cannot possibly signify "change" in an active sense, as Luther renders: "The right hand of the Most High can change everything," but only a having become different (lxx and the Quinta ἀλλοίωσις, Symmachus ἐπιδευτέρωσις), after which Maurer, Hupfeld, and Hitzig render thus: my affliction is this, that the right hand of the Most High has changed. But after we have read שׁנות in Psalm 77:6 as a poetical plural of שׁנה, a year, we have first of all to see whether it may not have the same signification here. And many possible interpretations present themselves. It can be interpreted: "my supplication is this: years of the right hand of the Most High" (viz., that years like to the former ones may be renewed); but this thought is not suited to the introduction with ואמר. We must either interpret it: my sickness, viz., from the side of God, i.e., the temptation which befalls me from Him, the affliction ordained by Him for me (Aquila ἀῤῥωστία μου), is this (cf. Jeremiah 10:19); or, since in this case the unambiguous חלותי would have been used instead of the Piel: my being pierced, my wounding, my sorrow is this (Symmachus τρῶσίς μου, inf. Kal from חלל, Psalm 109:22, after the form חנּות from חנן) - they are years of the right hand of the Most High, i.e., those which God's mighty hand, under which I have to humble myself (1 Peter 5:6), has formed and measured out to me. In connection with this way of taking Psalm 77:11, Psalm 77:12 is now suitably and easily attached to what has gone before. The poet says to himself that the affliction allotted to him has its time, and will not last for ever. Therein lies a hope which makes the retrospective glance into the happier past a source of consolation to him. In Psalm 77:12 the Chethb אזכיר is to be retained, for the כי in Psalm 77:12 is thus best explained: "I bring to remembrance, i.e., make known with praise or celebrate (Isaiah 63:7), the deeds of Jāh, for I will remember Thy wondrous doing from days of old." His sorrow over the distance between the present and the past is now mitigated by the hope that God's right hand, which now casts down, will also again in His own time raise up. Therefore he will now, as the advance from the indicative to the cohortative (cf. Psalm 17:15) imports, thoroughly console and refresh himself with God's work of salvation in all its miraculous manifestations from the earliest times. יהּ is the most concise and comprehensive appellation for the God of the history of redemption, who, as Habakkuk prays, will revive His work of redemption in the midst of the years to come, and bring it to a glorious issue. To Him who then was and who will yet come the poet now brings praise and celebration. The way of God is His historical rule, and more especially, as in Habakkuk 3:6, הליכות, His redemptive rule. The primary passage Exodus 15:11 (cf. Psalm 68:25) shows that בּקּדשׁ is not to be rendered "in the sanctuary" (lxx ἐν τῷ ἁγίῳ), but "in holiness" (Symmachus ἐν ἁγιασμῷ). Holy and glorious in love and in anger. God goes through history, and shows Himself there as the incomparable One, with whose greatness no being, and least of all any one of the beingless gods, can be measured. He is האל, the God, God absolutely and exclusively, a miracle-working (עשׂה פלא, not עשׂה פלא cf. Genesis 1:11)

(Note: The joining of the second word, accented on the first syllable and closely allied in sense, on to the first, which is accented on the ultima (the tone of which, under certain circumstances, retreats to the penult., נסוג אחור) or monosyllabic, by means of the hardening Dagesh (the so-called דחיק), only takes place when that first word ends in ה- or ה-, not when it ends in ה-.))

God, and a God who by these very means reveals Himself as the living and supra-mundane God. He has made His omnipotence known among the peoples, viz., as Exodus 15:16 says, by the redemption of His people, the tribes of Jacob and the double tribe of Joseph, out of Egypt, - a deed of His arm, i.e., the work of His own might, by which He has proved Himself to all peoples and to the whole earth to be the Lord of the world and the God of salvation (Exodus 9:16; Exodus 15:14). בּזרוע, brachio scil. extenso (Exodus 6:6; Deuteronomy 4:34, and frequently), just as in Psalm 75:6, בּצוּאר, collo scil. erecto. The music here strikes in; the whole strophe is an overture to the following hymn in celebration of God, the Redeemer out of Egypt.

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