Psalm 114 (113):7Meaning & Commentary from the Church Fathers

For this reason it is stated, "For this reason he is not ashamed of them, calling himself their God" (Heb. 11:16). In what manner did God take on their identity? He declared, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6). Elaborating on the significance of this identification, the apostle affirms, "These all died in faith, not having received the promises, but only seeing them from afar, and rejoicing, and saying of themselves that they were strangers and aliens on the earth." Therefore he continues, "for this reason also God is not ashamed of them, calling himself their God" (Heb. 11:13-16). What, therefore, is the rationale behind this? It is their declaration as wanderers and strangers, entirely detached from the present world, dwelling in an unfamiliar land.

When the people of Israel emerged from Egypt, the house of Jacob left a foreign land (Psalm 112:1). Judah was His sanctuary, and Israel was His domain (Psalm 112:2). The sea witnessed these events and fled, while the Jordan turned back (Psalm 112:3). Do not think that the events of old do not pertain to us; rather, understand that they foretell what is to come. While these miraculous occurrences were unfolding in that nation, the present reality was intertwined with prophetic indications of the future. Notably, the account differs from what we have learned from Scripture, revealing that they are not mere repetitions of past deeds but predictions of what is yet to come. It is specified that the Jordan did not merely recede; it was halted at the place nearest its source while the people passed through. Furthermore, we do not find mentions of mountains and hills leaping in that original narrative, yet the psalmist chose to add and emphasize these elements. Thus, having declared, "The sea saw it and fled; Jordan was turned back," he continued with, "The mountains leaped like lambs, and the hills like young sheep" (Psalm 113:4). He then queried, "What ails you, O sea, that you flee? And you, O Jordan, that you turn back?" (Psalm 112:5). "You mountains, why leap like lambs? And you hills, like young sheep?" (Psalm 112:6).

Let us therefore discern what is being communicated to us. Both of these historical events serve as types relevant to our understanding, urging us to recognize our identity. If we hold fast to the grace of God bestowed upon us, we are indeed Israel, the descendants of Abraham, for the Apostle affirms, "Therefore ye are Abraham's seed" (Galatians 3:29). Let no Christian think of himself as separate from the designation of Israel. For we are united with the believing Jews, from whom we trace the lineage of the chief apostles. Our Lord also states, "I have other sheep not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd" (John 10:16). Thus, the Christian community is appropriately identified as Israel, and likewise as the house of Jacob; because Israel and Jacob are intrinsically the same. However, that great multitude of Jews, rightly criticized for their treachery, forfeited their birthright for fleeting pleasures, positioning themselves not with Jacob but with Esau. You are aware of the declaration that conveys a significant truth: "The elder shall serve the younger."

Egypt, denoting suffering and oppression, often symbolizes this world; we must spiritually distance ourselves from it, lest we find ourselves oppressed alongside the unbelievers (2 Corinthians 6:14). Each individual becomes a true citizen of the heavenly Jerusalem when he first renounces worldly attachments, just as this people could not enter the promised land until they were liberated from Egypt. Likewise, just as they did not depart until assisted by Divine power, no one will genuinely turn away from this world without the aid of God's grace. What was once a foreshadowing is now fulfilled in every faithful believer through the daily work of the Church in this current age—the last times referred to by the Apostle John (1 John 2:18). Listen to the Apostle, the teacher to the Gentiles, instructing us: "I do not want you to be unaware, brothers, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and that rock was Christ" (1 Corinthians 10:1-4). However, despite their miraculous experiences, many were displeased with God in the wilderness. These narratives serve as our examples (1 Corinthians 10:6).

What more could you require, dear friends? It is evident—not by human conjecture, but through the testimony of the Apostle, the Lord God: for God spoke through them, even amidst the limitations of mortal expression. It becomes clear that all acts that were symbolic are now realized in our deliverance; the future was proclaimed then, while the past informs us now, and the present is acknowledged.

Even more astonishing is that the concealed and enigmatic truths of ancient writings are now somewhat unveiled through those same texts. The prophet Micah declares, "In the days of your departure from Egypt, I will show him wonders." Thus, in this psalm, though the prophetic spirit gazes into the future, it appears as a recounting of historical events. The phrases "was, saw, and fled" are past tense, while "was thrown back" and "trembled" also convey a sense of history, yet they provide insight into future realities. Though the psalmist sang these words long after the people left Egypt and well before today's Church, he unmistakably foretells future truths. "In the days of your coming out of Egypt, I will show him wonders. The nations shall see and be ashamed." This indicates that even in this retrospective portrayal, the future is subtly revealed. When referencing the enemies who pursued them—representing sin, which is vanquished and submerged in baptism as the Egyptians were drowned into the sea—he affirms that God, who is good and merciful, does not withhold His wrath indefinitely; He will indeed turn to us, show mercy, and cast all our transgressions into the depths of the sea.

What is this, beloved? You who recognize yourselves as Israelites through the seed of Abraham, you who belong to the house of Jacob and are heirs according to the promise, remember that you too have exited Egypt, because you have renounced the world. You have left a foreign nation, having separated yourselves from the blasphemies of the Gentiles through your faith. It is not your own tongue, but a foreign tongue that cannot extol God; for to whom do you offer Hallelujah? For Judah has become His sanctuary within you; a true Jew is one inwardly, through the circumcision of the heart, not merely one who appears so outwardly (Romans 2:28-29). Therefore, examine your hearts to see if your faith has produced this inner circumcision, if your confession has brought about cleansing. In you, Judah has become His sanctuary; in you, Israel has become His dominion, for you have been empowered to become the children of God (John 1:12).

But do not allow yourselves to be drawn into evil, nor to misrepresent the turning of the Jordan. The Lord rebukes those who turn their backs to Him instead of facing Him (Jeremiah 2:27). Anyone who forsakes the source of their being and turns away from their Creator is like a river moving toward the sea, sliding into the bitterness found in this world. It is better for him to return, setting before his face the God he had placed behind him, causing the sea of this world, which once captivated him, to settle behind him. Thus, he should forget what is behind and strive towards what lies ahead (Philippians 3:13) for this will be beneficial to him post-conversion.

Tremble, O earth, before the Lord, before the God of Jacob (Psalm 113:7). What does it mean to be "in the presence of the Lord" but to acknowledge Him who declared, "Behold, I am with you always, even to the end of the age" (Matthew 28:20)? The earth trembles; yet, because one may remain indifferent, he may strengthen himself further within the presence of the Lord.

He turned solid rock into pools of water and flint into flowing springs (Psalm 113:8). He softened Himself, transforming what may have seemed hard into a source of sustenance for those who believe in Him, becoming in them a spring of water welling up to eternal life (John 4:14) because, prior to His revelation, He was perceived as unyielding. Thus, when some exclaimed, "This is a hard teaching; who can accept it?" (John 6:60), they were confused and failed to await the outpouring of His truth as found in the Scriptures. That rock, once hard, became sources of refreshing waters—a transformation that occurred when, at His resurrection, He began to explain to His disciples beginning with Moses and all the prophets, how the Messiah must suffer (Luke 24:26-27). Then, He sent the Holy Spirit, proclaiming, "Let anyone who is thirsty come to Me and drink" (John 7:37).

Eusebius interprets these words as indicative of the calling of the nations. In antiquity, the sea, the rivers, the mountains, and the hills experienced some form of sensation; however, he now asserts that all elements of the earth should tremble and be in anguish, or better, according to Aquila, let them be in the throes of childbirth, so that the prophecy of Isaiah might come to pass: who has heard such a thing? Who has seen such things? Did the earth ever give birth in a single day? Did a nation emerge at once? For Zion went into labor and brought forth her children (Isaiah 66:8).

The mention of the God of Jacob is purposeful, as it serves to eradicate all false deities from among the Israelites, who were notably susceptible to idolatry. Thus, he expresses concern that they might replace the true God with idols.

The Red Sea and the Jordan symbolize the people who witnessed the grace of Christ, turning away from wickedness to embrace holy faith, and willingly undergoing baptism. Even nature itself yielded and receded, recognizing its Leader and making way for the Guide of the people, so the Jews could understand that the might of God is omnipresent. The mountains signify prophets, and the hills represent apostles, rejoicing in Christ the Lord, who desires to save humanity. The sea parted before God’s power, delineated by the transient Jews. The Jordan receded as the sacred covenant was entrusted to them. Here lies the prophecy of the Lord’s baptism. Among all the rivers on earth, Christ administers the sacrament of baptism in the Jordan. This river is formed by two sources, Porus and Dan, which converge to create a river that flows not into the living sea, but into the Dead Sea. The Jordan serves as a symbol for our mortal condition. Mountains symbolize angels, while the hills represent God's chosen ones, filled with joy over Christ, the Savior of humanity. Humanity—pertaining to the earth—is inspired by the good news of the Gospel to transition from sin to repentance. The goodness of Jacob pertains to the descendants of Abraham, where patriarchs and prophets herald the coming of Christ, who liberated them from the underworld.