Welcome to Day 2800 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2800 – Wisdom Nuggets – Psalm 114:1-8 – Daily Wisdom

Wisdom-Trek Podcast Script - Day 2800

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.  

Wisdom-Trek: The Earth Trembles – When the Presence Moves In.  

Today is a milestone day! We have reached day two thousand eight hundred. That is a lot of trekking, and I am so grateful you are walking this path with me.  

We are celebrating this milestone by stepping into one of the most compact, high-energy psalms in the entire Bible. We are exploring Psalm One Hundred Fourteen, covering the entire hymn, verses one through eight, in the New Living Translation.  

In our previous trek through Psalm One Hundred Thirteen, we began the "Egyptian Hallel"—the series of psalms sung at the Passover. We saw the "Stooping God" who sits high above the nations but bends down low to lift the poor from the dust and the barren woman from her grief. That psalm set the theological stage: God is great because He is humble.  

Psalm One Hundred Fourteen moves from theology to Theophany.  

A "Theophany" is a visible manifestation of God. This psalm describes what happened when that "Stooping God" actually touched down on planet Earth to lead His people out of Egypt.  

It is a psalm of movement. In just eight verses, we see a nation moving out, a sea fleeing, a river turning back, mountains skipping like scared sheep, and the solid rock turning into a fountain. It describes the sheer, terrifying, joyful disruption that occurs when the Holy One invades the realm of chaos.  

In Jewish tradition, this psalm is sung right before the Passover meal. It recounts the moment Israel became God’s peculiar treasure. So, let us imagine ourselves in the Upper Room, or perhaps standing on the shores of the Red Sea, as we witness the earth tremble at the presence of the Lord.  

The First Segment is: The Great Migration: Establishing the Sanctuary.  

Psalm One Hundred Fourteen: verses one through two.  

When Israel went out of Egypt, Jacob from a people of strange language,  Judah became God’s sanctuary, Israel his dominion.

The psalm begins with a historical flashback to the defining moment of the Old Testament: The Exodus.  

"When Israel went out of Egypt, Jacob from a people of strange language..."  

The mention of a "strange language" (or foreign tongue) emphasizes the alienation of Israel. They were strangers in a strange land. In the Ancient Israelite worldview, Egypt was not just a political oppressor; it was a spiritual "Iron Furnace." It was the domain of foreign gods—Ra, Osiris, Horus. Israel was living in a culture where the very words spoken were dedicated to idols. To leave Egypt was to leave the jurisdiction of these foreign elohim.  

But look at what happens the moment they step out:  

"Judah became God’s sanctuary, Israel his dominion."  

This is a profound statement of Cosmic Geography.  

Dr. Michael Heiser often taught about the concept of "Holy Ground." Before the Exodus, Yahweh had no "footprint" on earth in terms of a nation. The nations had been disinherited at Babel (Deuteronomy Thirty-two: eight). But now, Yahweh is carving out His own portion.  

The text says Judah became His "sanctuary" (qodesh—literally, His "Holiness" or "Holy Place").  

Wait, wasn't the sanctuary a tent or a temple? Yes, later. But here, the people are the sanctuary. Before a single tabernacle was built, God decided that the camp of Israel would be the place where Heaven touches Earth. He moved in. He decided to dwell among them.  

And Israel became His "dominion" (memshelot). This implies absolute rule. God is not just their mascot; He is their King. He has reclaimed a piece of the planet from the chaotic rule of the nations and established His headquarters in the midst of a redeemed people.  

The Second Segment is: The Panic of Nature: The Sea and the River.  

Psalm One Hundred Fourteen: verses three through four.  

The Red Sea saw them and fled; the Jordan River turned back.  The mountains skipped like rams, the little hills like lambs.

Now, the psalmist personifies nature. He describes the physical world reacting to this new reality of God moving in with His people. And the reaction is pure panic.  

"The Red Sea saw them and fled..."  

Literally, "The Sea saw and fled."  

We must read this through the lens of the Ancient Near East. To the Canaanites and Babylonians, the Sea (Yam) was a god. It represented chaos, death, and the untamable force that threatened to swallow the earth. In their myths, the storm god (like Baal or Marduk) had to fight a violent battle to subdue the Sea.  

But here? There is no battle.  

Yahweh doesn't have to fight the Sea; He just shows up. The Sea "sees" Him—it sees the Shekinah Glory leading the "Sanctuary" of Judah—and it turns tail and runs. It is terrified. The great monster of chaos, Yam, is reduced to a frightened animal fleeing from a superior predator.  

"...the Jordan River turned back."  

This creates a beautiful bookend. The Red Sea was the beginning of the Exodus; the Jordan River was the end (under Joshua). Both bodies of water—the entry and the exit barriers—were forced to yield. The Jordan didn't just stop flowing; it "turned back" (Joshua Three: sixteen says it piled up in a heap).  

Then, the reaction moves from the water to the land:  

"The mountains skipped like rams, the little hills like lambs."  

This refers to the quaking of Mount Sinai when God descended in fire (Exodus Nineteen: eighteen). But the imagery is playful. Massive, immovable granite mountains are described as "skipping" (raqad)—dancing or leaping—like young sheep.  

Why rams and lambs? Perhaps because the presence of the Great Shepherd makes even the mountains act like a flock. The most stable things in the physical world—the mountains—lose their stability when the Creator draws near. Nothing is solid except God.  

The Third Day is: The Divine Interrogation: Why Are You Running?.  

Psalm One Hundred Fourteen: verses five through six.  

What ails you, O sea, that you flee? O Jordan River, that you turn back?  Why, O mountains, do you skip like rams? O little hills, like lambs?

The psalmist now adopts a taunting tone. He interrogates the forces of nature.  

"What ails you, O sea, that you flee?"  

This is a mocking question. "Hey, Big Bad Sea! You, who swallow sailors and terrify nations! Why are you running away? What's the matter? Did you see a ghost?"  

He asks the Jordan, "Why are you flowing backward?"   He asks the mountains, "Why are you trembling like frightened sheep?"  

This is a theological power play. The psalmist is emphasizing that the "gods" of nature are not gods at all. They are subjects. They are terrified servants who have been caught standing in the way of the King.  

It highlights the absolute absurdity of anything trying to oppose the march of God’s Kingdom. When God decides to move His "Sanctuary" (His people) from Egypt to Canaan, the laws of physics and the powers of chaos are simply pushed aside.  

The Fourth Segment is: The Answer: The Trembling Earth.  

Psalm One Hundred Fourteen: verses seven through eight.  

Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob.  He turned the rock into a pool of water; yes, a spring of water flowed from solid rock.

Having asked the question ("Why are you fleeing?"), the psalmist now gives the answer.  

"Tremble, O earth, at the presence of the Lord..."  

The NLT uses the word "Tremble," but the Hebrew word is Chuli. It literally means "writhe"—like a woman in labor pain.  

The psalmist is commanding the earth: "You should be writhing! You should be shaking!"  

Why? "...at the presence of the Lord."  

The Hebrew word for "Lord" here is Adon (Master/Ruler), not Yahweh. And then he parallels it with "at the presence of the God of Jacob" (Eloah Yaakov).  

The reason the Sea fled and the mountains skipped wasn't because of the wind or the tectonic plates. It was The Presence.  

In the Divine Council worldview, the "Presence" (Paneh—literally "Face") of God is often distinct from God Himself—it is the visible manifestation of His person. When the Face of God looks at the Sea, the Sea panics. When the Face of God looks at the mountain, the mountain melts.  

This is the terror of the holy. But look at how the psalm ends. This terrifying presence that makes the earth writhe does something incredibly gentle for His people.  

"He turned the rock into a pool of water; yes, a spring of water flowed from solid rock."  

This refers to the miracle at Meribah and Massah (Exodus Seventeen and Numbers Twenty), where Moses struck the rock, and water gushed out to keep the people alive.  

Notice the contrast.   In verses three and four, God turns the liquid (Sea/River) into a barrier or a solid wall.   In verse eight, God turns the solid (Rock/Flint) into a liquid.  

He reverses the properties of matter. He makes the wet dry, and He makes the dry wet. He makes the soft hard, and the hard soft.  

Why? To save His "Sanctuary" (Judah) and His "Dominion" (Israel).  

The God who scares the mountains is the same God who provides a drink for a thirsty child in the desert. His power over chaos is used for the preservation of His covenant family.  

Psalm One Hundred Fourteen leaves us with a profound sense of awe.  

It reminds us that we serve a God who is Disruptive. He disrupts the natural order. He disrupts the political order (Egypt). He disrupts the geographical order.  

But this disruption is actually Restoration.  

When God turned the rock into a pool, He was bringing life where there was only death. When He made the Sea flee, He was making a way where there was no way.  

As we walk our trek today—on this milestone day of two thousand eight hundred—let us remember that we are part of this same "Sanctuary."  

According to the New Testament, we are the Temple of the Living God. The Spirit that made the mountains skip now dwells in us.  

So, if you are facing a "Red Sea" in your life—an obstacle that seems impossible—remember the question of the psalmist: "What ails you, O sea, that you flee?"  

Look at your problem and say, "Why are you running?"  

It is running because the Presence of the God of Jacob is with you. And at His presence, the rock becomes a pool, and the obstacle becomes a highway.  

Join us tomorrow as we continue the Hallel with Psalm One Hundred Fifteen, where we will learn that idols are dead, but our God is in the heavens doing whatever He pleases.  

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’  

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.  

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!