Exegetical and Hermeneutical Commentary of Psalms 77:15
Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah.
15. Thou hast &c.] With a (strong) arm didst thou redeem thy people. Cp. Exo 15:13; Exo 15:16; Exo 6:6; Psa 74:2.
the sons of Jacob and Joseph ] According to the Targum, Joseph is named because, by preserving the lives of his brethren in Egypt, lie became as it were a second father of the nation. But more probably Joseph is named as the father of Ephraim and Manasseh, the ancestors of the most powerful tribes of the Northern Kingdom. Cp. Psa 78:67; Psa 80:1; Psa 81:5. In Amos (Amo 5:6; Amo 5:15; Amo 6:6) Joseph denotes the Northern Kingdom. In Oba 1:18, the house of Jacob and the house of Joseph stands for the whole nation. Cp. Zec 10:6; Eze 37:16; Eze 37:19; Eze 47:13; Eze 48:32.
Fuente: The Cambridge Bible for Schools and Colleges
Thou hast with thine arm – That is, with strength or power, the arm being a symbol of strength. Exo 6:6; Exo 15:16; Psa 10:15.
Redeemed thy people – Thou didst rescue or deliver them from Egyptian bondage. See the notes at Isa 43:3.
The sons of Jacob and Joseph – The descendants of Jacob and Joseph. Jacob is mentioned because he was the ancestor of the twelve tribes; Joseph, because he was conspicuous or eminent among the sons of Jacob, and particularly because he acted so important a part in the affairs of Egypt, from whose dominion they were redeemed.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. The sons of Jacob and Joseph.] “The sons which Jacob begat and Joseph nourished.” says the Chaldee. The Israelites are properly called the sons of Joseph as well as of Jacob, seeing Ephraim and Manasseh, his sons, were taken into the number of the tribes. All the latter part of this Psalm refers to the deliverance of the Israelites from Egypt; and the psalmist uses this as an argument to excite the expectation of the captives. As God delivered our fathers from Egypt, so we may expect him to deliver us from Chaldea. It required his arm to do the former, and that arm is not shortened that it cannot save.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Redeemed thy people, to wit, out of Egypt, after a long and hard bondage; which he here mentions to strengthen his faith in their present captivity.
Jacob and Joseph; whom he mentions, partly, as a most eminent portion of the sons of Jacob, branched forth into two numerous tribes; partly, because the sons of Joseph were born in Egypt, which Jacobs other sons were not; and partly, because he laid the foundation of that redemption by bringing them into Egypt, and preserving and nourishing Jacob and his sons there, as a little child is nourished, as it is expressed in the Hebrew text, Gen 47:12; in which respect he was a second father to them, and they might well be called his sons; without whose care (to speak humanly) there had been no such redemption, nor people to be redeemed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Jacob and Josephrepresentingall.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou hast with thine arm redeemed thy people,…. The people of Israel out of Egypt, which was typical of the redemption of the Lord’s people by Christ, the arm and power of God:
the sons of Jacob and Joseph. Joseph is particularly mentioned for honour’s sake, and because he was the means of supporting Jacob and his family in Egypt; and had special faith in their deliverance from thence; the Targum is,
“the sons whom Jacob begot, and Joseph nourished.”
Selah. [See comments on Ps 3:2].
Fuente: John Gill’s Exposition of the Entire Bible
15. Thou hast redeemed thy people by thy arm. The Psalmist here celebrates, above all the other wonderful works of God, the redemption of the chosen people, to which the Holy Spirit everywhere throughout the Scriptures invites the attention of true believers, in order to encourage them to cherish the hope of their salvation. It is well known that the power of God was at that time manifested to the Gentiles. The truth of history, indeed, through the artifice of Satan, was corrupted and falsified by many fables; but this is to be imputed to the wickedness of those in whose sight those wonderful works were wrought, who, although they saw them, chose rather to blind their eyes and disguise the truth of their existence, than to preserve the true knowledge of them. (301) How can we explain the fact that they made Moses to be I know not what kind of a magician or enchanter, and invented so many strange and monstrous stories, which Josephus has collected together in his work against Apion, but upon the principle that it was their deliberate purpose to bury in forgetfulness the power of God? It is not, however, so much the design of the prophet to condemn the Gentiles of the sin of ingratitude, as to furnish himself and others of the children of God matter of hope as to their own circumstances; for at the time referred to, God openly exhibited for the benefit of all future ages a proof of his love towards his chosen people. The word arm is here put metaphorically for power of an extraordinary character, and which is worthy of remembrance. God did not deliver his ancient people secretly and in an ordinary way, but openly, and, as it were, with his arm stretched forth. The prophet, by calling the chosen tribes the sons of Jacob and Joseph, assigns the reason why God accounted them as his people. The reason is, because of the covenant into which he entered with their godly ancestors. The two tribes which descended from the two sons of Joseph derived their origin from Jacob as well as the rest; but the name of Joseph is expressed to put honor upon him, by whose instrumentality the whole race of Abraham were preserved in safety. (302)
(301) “ Neantmoins il faut imputer cela a la malice de ceux qui ayans veu la chose eux-mesmes de leurs yeux, ont mieux aime s’esblouir la veue et desguiser le faict, que d’en entretenir la pure cognoissance.” — Fr.
(302) “The reason of Joseph’s being coupled with Jacob is, that as the Israelites derived their birth from Jacob, so they were sustained by Joseph in Egypt, who became to them a second parent.” — Walford.
Fuente: Calvin’s Complete Commentary
15. Sons of Jacob and Joseph “Joseph,” here, represents the tribes of Ephraim and Manasseh, (Genesis 48,) and these, in later times, the kingdom of Israel. Psa 80:2; Isa 11:13. “Jacob and Joseph” stand for the total Hebrew family. See introductory note, Psalms 81. The thought of the psalmist is on the redemption of his race.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 77:15. The sons of Jacob and Joseph The people of the Jews are very properly styled the sons of Joseph, as well as of Jacob. For as Jacob was, under God, the author of their being; so was Joseph the preserver of it. The Chaldee paraphrast understood it thus; rendering it, The sons which Jacob begat and Joseph nourished. The allusion in this and the following verses, is to the deliverance of the Israelites from Egypt; and the plain inference is, that the same goodness and power may be expected to afford the same salvation in the present despondency and distress. See Bishop Lowth’s 26th Prelection for a critique upon this psalm.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 77:15 Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah.
Ver. 15. Thou hast with thine arm redeemed thy people ] viz. Out of the bondage of Egypt, that memorable mercy; but nothing to that of ours and theirs from sin’s thraldom.
The sons of Jacob and Joseph
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joseph. Because his sons were not the direct sons of Jacob.
Selah. Connecting the redemption from Egypt with the accomplishment of it as recorded in “the scriptures of truth”. See App-66.
Fuente: Companion Bible Notes, Appendices and Graphics
redeemed
Heb. “goel,” Redemp. (Kinsman type). (See Scofield “Isa 59:20”).
Fuente: Scofield Reference Bible Notes
with: Psa 136:11, Psa 136:12, Exo 6:6, Deu 9:26, Deu 9:29, Isa 63:9
the sons: Gen 48:3-20
Reciprocal: Exo 15:13 – led Exo 18:1 – heard Jos 24:6 – Egyptians 1Ch 17:21 – redeem Neh 9:15 – broughtest Psa 81:5 – in Joseph Psa 86:10 – For