(16-20) The prominence given to Joseph is a feature common to the Asaphic psalm. With this magnificent lyric of the passage of the Red Sea comp. Habakkuk 3:10-11. The narrative in Exodus says nothing of a storm, but Josephus has preserved the tradition (Ant., 2:16. 3). Philo also mentions the storm.

(16) The waters saw thee.--Possibly alluding to the "look" which troubled the Egyptians (Exodus 14:24).

Were afraid.--Better, writhed, as in travail pains.

Went abroad--i.e., darted hither and thither. The arrows are the lightnings.

Verse 16. - The waters saw thee, O God, the waters saw thee. Professor Cheyne regards this and the three following verses as not belonging properly to this psalm, but a "fragment of another," accidentally transferred to this place. But most commentators see in the passage a most essential portion of the poem. It is the thought of the deliverance from Egypt that especially sustains and comforts the psalmist in his extreme distress. The passage is prepared for by vers. 11 and 14, and is exegetical of ver. 15. They were afraid. They shrank from the sight of God, and made a way for his people to pass over. The depths also were troubled. The very abysses trembled with fear, and moved themselves, leaving the bottom of the sea dry (see Exodus 14:29).

77:11-20 The remembrance of the works of God, will be a powerful remedy against distrust of his promise and goodness; for he is God, and changes not. God's way is in the sanctuary. We are sure that God is holy in all his works. God's ways are like the deep waters, which cannot be fathomed; like the way of a ship, which cannot be tracked. God brought Israel out of Egypt. This was typical of the great redemption to be wrought out in the fulness of time, both by price and power. If we have harboured doubtful thoughts, we should, without delay, turn our minds to meditate on that God, who spared not his own Son, but delivered him up for us all, that with him, he might freely give us all things.The waters saw thee, O God,.... The waters not of Jordan, but of the Red sea; these felt and perceived the power of God, in causing a strong east wind, which dried it up, and made way for the children of Israel to pass through it as on dry land: compare with this Psalm 114:3,

the waters saw thee; which is repeated for the confirmation of it, and to excite attention to it, as well as to express the psalmist's admiration at it; the Targum is,

"they saw thy majesty in the midst of the sea, O God; they saw thy power upon the sea;''

not the Egyptians, but the sons of Jacob and Joseph; the old Syriac church understood these waters of the waters of Jordan, at the baptism of Christ, when in their way they saw the incarnate God, and felt his sacred body laid in them, by which he was made manifest to Israel; but Jerom better interprets them, by the help of Revelation 17:15 of people, nations, and tongues; some of which saw Christ corporeally, others spiritually, and by faith, as preached in the Gospel to the Gentile world:

they were afraid; of the majesty of God, obeyed their Sovereign, of whom they stood in awe, gave way unto him, and fled at his rebuke, see Psalm 114:5 or "were in pain" (z), as a woman in travail, as were the Gentile world at the preaching of the Gospel of redemption and salvation by Christ, Romans 8:22,

the depths also were troubled; not only the surface, or waves of the waters, were moved by the strong east wind, through the power of God, but the bottom of the sea was reached by it; the depths were congealed in the midst of it, the channels of water were seen, and the foundation of the world discovered, and the children of Israel went through the deep as on dry land, see Exodus 15:8.

(z) "parturierunt", Montanus, Vatablus; "dolore corruptae sunt, videl dolore parturientium", Piscator; so Ainsworth.