This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
-The deliverance described on which God's claim on Israel and Israel's duty are founded.
Verse 5. This he ordained in Joseph - Hebrew, Jehoseph, as Jehonadab is used for Jonadab. Poetry love full and sonorous forms. "Joseph" stands for Israel, because during the nation's stay in Egypt they owed their position in Goshen, and, indeed, their original preservation from death by famine, humanly speaking, to Joseph; so much so that when he was dead, and a new king, who knew him not, arose, Israel's state was changed utterly for the worse (Exodus 1:8), Compare Jacob's blessing on him, Genesis 49:26. For a testimony - i:e., as an ordinance testifying the fact of the deliverance.
When he went out through the land of Egypt - i:e., when the people of "Joseph," or Israel, went out over, or across [so the Hebrew, `al (H5921)], the land of Egypt. 'Went out of Egypt' is the regular phrase in the Pentateuch to express that deliverance which the Passover commemorated (Exodus 12:41; Exodus 12:51; Exodus 34:18; Numbers 22:5; Deuteronomy 9:7). The word 'over,' or 'across,' expresses the Israelite march being not a stealing away at one point of exit, but across the open country, in the sight of their panic-struck tyrants (Numbers 33:3, "The children of Israel went out, with an high hand in the sight of all the Egyptians;" Exodus 14:8). The reference to these passages of the Pentateuch, here and in Psalms 81:10, confirms this explanation rather than that of Maurer and margin-When He (God) went out against (as the Hebrew is translated, Ezekiel 5:8) the land of Egypt.' Compare Exodus 11:4. There is nowhere in the psalm a reference to the destruction of the Egyptian first born, but solely to Israel's deliverance out of Egypt.
Where I heard a language that I understood not. "I" - i:e., Israel, in whose person the Psalmist speaks (Psalms 114:1). To dwell among and serve a people alien to the Israelites in sentiments, and in the language which expresses the inward thoughts, was peculiarly galling, and rendered Israel's exodus out of Egypt an object of intense desire. Compare Deuteronomy 28:49; Isaiah 33:19, in proof of the hardship that the strangeness of the language spoken by Israel's oppressors was felt to be.
Verse 6. I removed his shoulder from the burden. "I" is the Lord, in whose person the Psalmist now speaks, as he had before spoken in the person of Israel. These rapid transitions were not felt abrupt, so continually did the Psalmist and the godly among the people realize the presence of God. Compare with this verse Exodus 6:6-7.
His hands were delivered from the pots. So the Hebrew in 1 Samuel 2:14. But it is better to translate, the burden-baskets, used for carrying clay, bricks, etc. In the East, especially in ancient times, the great works were mainly done by labour of bands, not by machinery. Baskets have been found in the grave vaults at Thebes, so drawn and described by Rosellini (Exodus 5:6-12; 2 Chronicles 16:6).
Verse 7. Thou calledst in trouble, and I delivered thee: I answered thee in the secret place of thunder -
i.e., 'in the thunder-cloud' (Psalms 77:17-18; Psalms 18:11-13; Habakkuk 3:4. "There (in the lightning-flash wherein the Lord envelope Himself) was the hiding of His power"). God, by manifestations of His lightning-like power, issuing from His secret place, answered His people's cry for help. All the plagues of Egypt were so many 'answers' So in Exodus 14:24. So again at Sinai (Exodus 19:18-19; Exodus 20:18). Compare Psalms 81:8; Psalms 81:10, which plainly refer to the Lord's voice out of the thunders and lightning (Exodus 20:2, "I am the Lord thy God, which have brought thee out of the land of Egypt").
I proved thee at the waters of Meribah. This sudden introduction of a reference to their sin prepares the way for the complaint of God against His people, which follows His appeal to them in the second part, and forms the link between the first and the second parts (Exodus 17:7). This first act of the people's rebellion and unbelief, whereby "they tempted the Lord, saying Is the Lord among us or not?" so soon after the glorious deliverance by God, once for all, "proved" (cf. Exodus 15:25; Exodus 16:4) them - i:e., tested them, by showing alike God's patience and their provocations.