Psalm 77:15
You have with your arm redeemed your people, the sons of Jacob and Joseph. Selah.
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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 hast with thine arm - That is, with strength or power, the arm being a symbol of strength. Exodus 6:6; Exodus 15:16; Psalm 10:15.

Redeemed thy people - Thou didst rescue or deliver them from Egyptian bondage. See the notes at Isaiah 43:3.

The sons of Jacob and Joseph - The descendants of Jacob and Joseph. Jacob is mentioned because he was the ancestor of the twelve tribes; Joseph, because he was conspicuous or eminent among the sons of Jacob, and particularly because he acted so important a part in the affairs of Egypt, from whose dominion they were redeemed.

15. Jacob and Joseph—representing all. Redeemed thy people, to wit, out of Egypt, after a long and hard bondage; which he here mentions to strengthen his faith in their present captivity.

Jacob and Joseph; whom he mentions, partly, as a most eminent portion of the sons of Jacob, branched forth into two numerous tribes; partly, because the sons of Joseph were born in Egypt, which Jacob’s other sons were not; and partly, because he laid the foundation of that redemption by bringing them into Egypt, and preserving and nourishing Jacob and his sons there, as a little child is nourished, as it is expressed in the Hebrew text, Genesis 47:12; in which respect he was a second father to them, and they might well be called his sons; without whose care (to speak humanly) there had been no such redemption, nor people to be redeemed. Thou hast with thine arm redeemed thy people,.... The people of Israel out of Egypt, which was typical of the redemption of the Lord's people by Christ, the arm and power of God:

the sons of Jacob and Joseph. Joseph is particularly mentioned for honour's sake, and because he was the means of supporting Jacob and his family in Egypt; and had special faith in their deliverance from thence; the Targum is,

"the sons whom Jacob begot, and Joseph nourished.''

Selah. See Gill on Psalm 3:2.

Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
15. Thou hast &c.] With a (strong) arm didst thou redeem thy people. Cp. Exodus 15:13; Exodus 15:16; Exodus 6:6; Psalm 74:2.

the sons of Jacob and Joseph] According to the Targum, Joseph is named because, by preserving the lives of his brethren in Egypt, lie became as it were a second father of the nation. But more probably Joseph is named as the father of Ephraim and Manasseh, the ancestors of the most powerful tribes of the Northern Kingdom. Cp. Psalm 78:67; Psalm 80:1; Psalm 81:5. In Amos (Amos 5:6; Amos 5:15; Amos 6:6) Joseph denotes the Northern Kingdom. In Obadiah 1:18, the house of Jacob and the house of Joseph stands for the whole nation. Cp. Zechariah 10:6; Ezekiel 37:16; Ezekiel 37:19; Ezekiel 47:13; Ezekiel 48:32.Verse 15. - Thou hast with thine arm (i.e. with thy mighty strength) redeemed thy people. The deliverance from Egypt is constantly called a "redemption" (Exodus 6:6; Exodus 15:13; Deuteronomy 7:8; Deuteronomy 9:26, etc.; 2 Samuel 7:23; 1 Chronicles 17:21, etc.). It is brought forward here "as the greatest and most wonderful of all the works of God, and hence as containing the strongest pledge of future deliverance" (Hengstenberg). The sons of Jacob and Joseph. A new designation of the people of Israel, and one which elsewhere occurs only in Obadiah 1:18. Professor Cheyne suggests that it is a geographical division - by Jacob southern Israel, and by Joseph northern Israel, being intended (comp. Hosea 12:2; Amos 5:6, 15; Amos 6:6). 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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