1. Sing joyfully to God our strength sing with a loud voice: to the God of Jacob.2. Raise a song, [402] and bring forth the tabret, the pleasant harp, with the psaltery. [403] 3. Sound the trumpet at the new moon; at the time appointed on the day of our sacrifice. [404] 4. For this is a statute to Israel, a law to the God of Jacob.5. He set it for a testimony in Joseph, when he went forth over [or above] the land of Egypt: I heard a language which I understood not.6. I removed his shoulder from the burden; his hands were freed from the pots. [405] 7. Thou didst cry in trouble, and I delivered thee: I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

1 Sing joyfully to God our strength. This psalm, it is probable, was appointed to be sung on the festival days on which the Jews kept their solemn assemblies. In the exordium, there is set forth the order of worship which God had enjoined. They were not to stand deaf and dumb at the tabernacle; for the service of God does not consist in indolence, nor in cold and empty ceremonies; but they were, by such exercises as are here prescribed, to cherish among themselves the unity of faith; to make an open profession of their piety; to stir up themselves to continual progress therein; to endeavor to join, with one accord, in praising God; and, in short, to continue steadfast in the sacred covenant by which God had adopted them to himself.

Such having been the use of festival days under the law, we may conclude, that whenever true believers assemble together at the present day, the end which they ought to have in view is to employ themselves in the exercises of religion -- to call to their remembrance the benefits which they have received from God -- to make progress in the knowledge of his word -- and to testify the oneness of their faith. Men only mock God by presenting to him vain and unprofitable ceremonies, unless the doctrine of faith go before, stirring them up to call upon God; and unless, also, the remembrance of his benefits furnish matter of praise. Yea, rather it is a profanation of his name, when people quench the light of divine truth, and satisfy themselves with performing mere outward service. Accordingly, the faithful are here not only enjoined to come together to the tabernacle, but are also taught the end for which they are to assemble there, which is, that the free and gracious covenant which God has made with them may be brought anew to their remembrance, for increasing their faith and piety, that thus the benefits which they have received from him may be celebrated, and their hearts thereby moved to thanksgiving. With respect to the tabret, harp, and psaltery, we have formerly observed, and will find it necessary afterwards to repeat the same remark, that the Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been his will to train his people, while they were as yet tender and like children, by such rudiments, until the coming of Christ. But now when the clear light of the gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the prophet enjoined only upon those of his own time. From this, it is apparent that the Papists have shown themselves to be very apes in transferring this to themselves. Under the new moon, by the figure synecdoche, is comprehended all the other high feasts. Sacrifices were daily offered; but the days on which the faithful met together at the tabernacle, according to the express appointment of the law, are called, by way of eminence, the days of sacrifice.

4 For this is a statute to Israel. To give the more effect to the preceding exhortation, it is here taught that this law or ordinance had been prescribed to God's ancient people, for the purpose of ratifying the everlasting covenant. And as in covenants there is a mutual agreement between the parties, it is declared that this statute was given to Israel, and that God, in contracting, reserved this for himself, as a right to which he was justly entitled.

5 He set it for a testimony in Joseph. The Hebrew word dvh, eduth, is by some derived from dh, adah, which signifies to adorn; and they translate it the honor or ornament of Joseph. But it rather comes from the verb vd, ud, to testify; and the scope of the passage requires that it should be translated a testimony or covenant. Farther, when Joseph is named in particular, there is a reference to the first original of the chosen people, when, after the death of Jacob, the twelve tribes were distinguished. As the sovereignty had not at that time come to the tribe of Judah, and as Reuben had fallen from his right of primogeniture, the posterity of Joseph justly had the pre-eminence, on account of the benefits which he had been instrumental in conferring; having been the father and nourisher of his brethren and of the whole nation. Moreover, the sacredness of the covenant is commended by a special appeal to the fact, that at the time when God stipulated that this honor should be yielded to him, he had purchased that people to himself; as if it had been said, The condition upon which the people were delivered was, that they should assemble together on the days appointed for renewing the remembrance of the grace which had been exercised towards them. The words when he went forth will apply equally to God and to the people. [406] It is a common form of expression to speak of God as going forth before his people, as a shepherd goes before his flock, or as a general before his army. When it is said ABOVE the land of Egypt, some think there is an allusion to the situation of Judea, which was higher than that of Egypt; so that those who come out of Egypt to Judea ascend. But I understand the language as meaning simply, that the people, having God for their conductor, passed freely and without obstruction through the land of Egypt, the inhabitants having been so discouraged and dismayed as not to dare to make any opposition to their passage. [407] The prophet enhances the blessing of their deliverance, when, speaking in the name of the whole people, he affirms that he had been rescued from profound barbarism: I heard a language which I understood not. [408] Nothing is more disagreeable than to sojourn among a people with whom we can hold no communication by language, which is the chief bond of society. Language being, as it were, the image and mirror of the mind, those who cannot employ it in their mutual intercourse are no less strangers to one another than the wild beasts of the forest. When the Prophet Isaiah (Isaiah 33:19) intends to denounce a very dreadful punishment, he says, "Thou shalt see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand." Thus the people acknowledge that the benefit which God conferred was so much the more to be valued, because they were delivered from the Egyptians, with whose language they were unacquainted. [409]

6 I have removed his shoulder from the burden. Here God begins to recount the benefits which he had bestowed upon the Israelites, and the many ways in which he had laid them under obligations to him. The more galling the bondage was from which they had been delivered, the more desirable and precious was their liberty. When, therefore, it is affirmed that their burdens were so heavy that they stooped under them, and that they were doomed to the labor of making bricks, and to other slavish and toilsome occupations, the comparison of this their first state with their condition afterwards is introduced to illustrate the more strikingly the greatness of the blessing of their deliverance. Let us now apply this to ourselves, and elevate our minds to a higher subject, of which it was an image. As God has not only withdrawn our shoulders from a burden of brick, and not only removed our hands from the kilns, but has also redeemed us from the cruel and miserable tyranny of Satan, and drawn us from the depths of hell, the obligations under which we lie to him are of a much more strict and sacred kind than those under which he had brought his ancient people.

7 Thou didst cry in trouble, and I delivered thee. Here the same subject is prosecuted. By their crying when they were in distress, I understand the prayers which they then offered to God. It sometimes happens that those who are reduced to extremity bewail their calamities with confused crying; but as this afflicted people still had in them some remains of godliness, and as they had not forgotten the promise made to their fathers, I have no doubt that they directed their prayers to God. Even men without religion, who never think of calling upon God, when they are under the pressure of any great calamity, are moved by a secret instinct of nature to have recourse to Him. This renders it the more probable that the promise was, as it were, a schoolmaster to the Israelites, leading them to look to God. As no man sincerely calls upon Him but he who trusts in him for help; this crying ought the more effectually to have convinced them that it was their duty to ascribe to Him alone the deliverance which was offered them. By the secret place of thunder some, in my opinion, with too much refinement of interpretation, understand that God by thundering rendered the groanings of the people inaudible to the Egyptians, that by hearing them the Egyptians might not become the more exasperated. But the meaning simply is, that the people were heard in a secret and wonderful manner, while, at the same time, manifest tokens were given by which the Israelites might be satisfied that they were succoured by the Divine hand. God, it is true, was not seen by them face to face; but the thunder was an evident indication of his secret presence among them. [410] To make them prize more highly this benefit, God upbraidingly tells them that they were unworthy of it, having given such a manifest proof at the waters of Meribah, [411] that they were of a wicked and perverse disposition, Exodus 17:7. Your wickedness, as if he had said, having at that time so openly shown itself, surely it must from this be incontrovertible that my favor to you did not proceed from any regard to your good desert. This rebuke is not less applicable to us than to the Israelites; for God not only heard our groanings when we were afflicted under the tyranny of Satan, but before we were born appointed his only begotten Son to be the price of our redemption; and afterwards, when we were his enemies, he called us to be partakers of his grace, illuminating our minds by his gospel and his Holy Spirit; while we, notwithstanding, continue to indulge in murmuring, yea, even proudly rebel against Him.

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Footnotes:

[402] "Take a psalm. Ainsworth, Take up a psalm. Bishop Horsley says, The word (psalm) must in this place denote some musical instrument.' But, with all due deference to his Lordship, suppose a clergyman in the present day were to say to his clerk, Strike up a psalm!' (quite a similar phrase,) would the clerk understand him to mean a musical instrument? Certainly not." -- Williams.

[403] For an account of these musical instruments, [14]see Appendix.

[404] Hammond translates this verse thus, "Blow the trumpet on the first day of the month, on the new moon, on the day of our feast." "The word khds," says he, "must here be rendered, in the beginning of the month, that so kksh, that follows, may be rendered, as it truly signifies, in the new moon. It is true, that from hds, new, hds indifferently signifies the novilunium, and the first day of the month; but here, the new moon being peculiarly expressed by ksh, to avoid tautology, hds must be rendered the new month; i.e., the first day of the month. The Syriac sets this down here most expressly, 'In the beginning or first of the month, and in the new moon;' which, meeting always together, were festival among the Jews, and so the trumpet was to be sounded thereon." [Note: The Hebrew words and stems being discussed in this footnote require punctuation which cannot be shown using the OLBHEB font. The reader should refer to the original commentary for the actual puctuation. -- sg.]

[405] The word translated pot was, according to Kennicott, a large vessel in which the earth was mixed and worked up for making the bricks. The LXX. the Vulgate, Symmachus, Jerome, Street, Parkhurst, Ainsworth, Fry, Walford, and others, render the original word, by the basket. Parkhurst observes, that baskets might probably be employed both in carrying the earth of which the bricks were made, and also the bricks themselves.

[406] "When he went forth, etc.; i.e., When God went forth to destroy the first-born in all the land of Egypt, on account of which the passover was appointed." -- Walford.

[407] "Going forth (l) over the land of Egypt seems to express dominion over it, which God exercised in bringing out the Israelites; and they were then in what may be called a state of superiority over the Egyptians, and went out with a high hand. Exodus 14:8; Numbers 33:3. And soon after that the law was given." -- Archbishop Secker

[408] The Septuagint, Syriac, Vulgate, and all the versions except the Chaldee, have the third person, "He heard a language which he understood not;" Doederlein reads, "I heard a voice which I understood not;" and retaining the first person, interprets the words as an abrupt exclamation of the Psalmist upon feeling himself suddenly influenced by a divine afflatus, and upon hearing an oracle addressed to him by God, which consisted of what immediately follows, from the 6th verse to the close of the psalm, and which is spoken in the person of God. This voice he heard, but he did not understand it; that is, he did not fully comprehend its design and import.

[409] "The Egyptian language was not intelligible to the children of Jacob; for Joseph spake to his brethren by an interpreter, when he appeared as ruler of Egypt, and did not as yet choose to make himself known to them. See Genesis 42:23." -- Street.

[410] Bishop Lowth understands by "the secret place of thunder" the communication of the Israelites with God upon mount Sinai, the awfulness of which is expressed by these few words. (Lowth's Lectures on the Sacred Poetry of the Hebrews, volume 2, page 220.) Walford reads, "I answered thee by thunder, from a hidden retreat;" and he observes, that this contains "a reference to the majestic display on Sinai, where, though the symbols of the present Deity were seen and heard, the lightnings and thunders, he himself was concealed from all human view." The only objection which can be made against interpreting this of Sinai is, that the murmuring at Meribah, Exodus 17, was before the thundering on Sinai, Exodus 19; whereas here the thunder is mentioned first, and then what took place at Meribah in the end of the verse. But this objection is easily removed; for in the poetical compositions of Scripture strict order is not, always observed in the narration of facts. Thus in Psalm 83:9, the victory over the Midianites (Judges 7) is mentioned before that over Sisera, (Judges 4,) which was the victory first achieved.

[411] Literally "the waters of contradiction;" mryvh, meribah, from rvv, rub, to quarrel, being a noun signifying contention, strife It is therefore fitly used as the name of the place in the desert where the Israelites quarrelled with Moses. "The local specification," observes Bishop Mant, "as used in our Bible translation, is much more poetical than the rendering in the Common Prayer-Book, the waters of strife.'" "The mention of Meribah," says Lowth, "introduces another idea, namely, the ingratitude and contumacy of the Israelites, who appear to have been ever unmindful of the favors and indulgence of their heavenly Benefactor."