This is rightly entitled an instructive psalm. It is not a mere record of important events in Israelitish history but is intended to be viewed as a parable setting forth the conduct and experience of believers in all ages. It is a singular proof of the obtuseness of mind of many professors of religion that they will object to sermons and expositions upon the historical parts of scripture as if they contained no instruction in spiritual matters. Were such persons truly enlightened by the Spirit of God, they would perceive that all scripture is profitable, and would blush at their own folly in undervaluing any portion of the inspired volume.
Verse 1. "Give ear, O my people, to my law: incline your ears to the words of my mouth." Inclining the ears does not denote any ordinary kind of hearing but such as a disciple renders to the words of his master - with submission and reverence of mind, that whatever is enunciated for the purpose of instruction may be heard and properly understood and nothing be allowed to escape. He is a hearer of a different stamp, who hears carelessly, not for the purpose of learning but to criticise, to make merry, to indulge animosity, or to kill time.
Verse 2. "I will open my mouth in a parable; I will utter dark sayings of old." Analogies are not only to be imagined, but are intended by God to be traced between the story of Israel and the lives of believers. Israel was ordained to be a type, the tribes and their marchings are living allegories traced by the hand of an all wise providence. Unspiritual persons may sneer about fancies and mysticisms, but Paul spake well when he said, "which things are an allegory." And the psalmist in the present case speaks to the point when he calls his narrative"a parable." The "letter” of this psalm is precious, but the inner sense is beyond all price. Whereas the first verse called for attention, the second verse justifies that call by hinting that the outer sense conceals an inner and hidden meaning, which only the thoughtful will be able to perceive.
Verses 3-4. "Which we have heard and known, and our fathers have told us. We will not hide them from their children, showing to the generation to come the praises of the Lord ..." Thou must not only praise God thyself, but endeavour to transmit the memorial of his goodness to posterity. Children are their parents' heirs, and it would be unnatural for a father, before he dies, to bury up his treasure in the earth where his children could not find or enjoy it. So with the goodness of the Lord; for the mercies of God are not the least part of a good man's treasure, nor the least of his children's inheritance: they are helps to their faith, objects for their praise, and spurs to their obedience.
Verse 8. "And might not be as their fathers ..." The warning is taken from an example at home. He does not say. That they might not be as the nations which knew not God, but that they might not be "as their fathers." Domestic examples of vice are much more telling than foreign ones. Let us learn from this verse, that it is not safe in all things to cleave to the footsteps of our fathers.
Verse 9. "The children of Ephraim, being armed, and carrying bows, turned back in the day of battle." Why? What is the matter? So well armed, and yet so cowardly? This seems strange! But read the preceding verse, and you will cease from wondering, for they are called they are called there, "a generation that set not their heart aright, and whose spirit was not steadfast with God." Let the armour be what it will - yea, if soldiers were in a castle whose foundations were rock and walls brass - yet, if their hearts be not right to their prince, an easy storm will drive them from the walls, and a little scare open their gate, which hath not this belt of sincerity to hold it fast.
Verse 13. "He divided the sea, and caused them to pass through; and he made the waters stand as an heap." God did not wish altogether to the take the sea from the gaze of the Hebrews, but to interrupt and divide it that it might stand like a wall on either side of them: First, that the miracle might be evident; Second, that the people might have greater joy at the sight of so great a work; Third, that in their whole passage they might learn to depend upon the providence of God; Fourth, that the people might pass over the more rapidly, since they knew not how long God wished the miracle to last.