Psalms 81:5

All the worship we can render to the Lord is beneath his excellences, and our obligations to him, especially in our redemption from sin and wrath. What God had done on Israel's behalf, was kept in remembrance by public solemnities. To make a deliverance appear more gracious, more glorious, it is good to observe all that makes the trouble we are delivered from appear more grievous. We ought never to forget the base and ruinous drudgery to which Satan, our oppressor, brought us. But when, in distress of conscience, we are led to cry for deliverance, the Lord answers our prayers, and sets us at liberty. Convictions of sin, and trials by affliction, prove his regard to his people. If the Jews, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption, wrought out for us by our Lord Jesus Christ, from worse bondage.

This he ordained in Joseph for a testimony. The nation is called Joseph, because in Egypt it would probably be known and spoken of as Joseph's family, and indeed Joseph was the foster father of the people. The passover, which is probably here alluded to, was to be a standing memorial of the redemption from Egypt; and everything about it was intended to testify to all ages, and all peoples, the glory of the Lord in the deliverance of his chosen nation. When he went out through the land of Egypt. Much of Egypt was traversed by the tribes in their exodus march, and in every place the feast which they had kept during the night of Egypt's visitation would be a testimony for the Lord, who had also himself in the midnight slaughter gone forth through the land of Egypt. The once afflicted Israelites marched over the land of bondage as victors who trample down the slain.

Where I heard a language that I understood not. Surely the connection requires that we accept these words as the language of the Lord. It would be doing great violence to language if the "I" here should be referred to one person, and the "I" in the next verse to another. But how can it be imagined that the Lord should speak of a language which he understood not, seeing he knows all things, and no form of speech is incomprehensible to him? The reply is, that the Lord here speaks as the God of Israel identifying himself with his own chosen nation, and calling that an unknown tongue to himself which was unknown to them. He had never been adored by psalm or prayer in the tongue of Egypt; the Hebrew was the speech known in his sacred house, and the Egyptian was outlandish and foreign there. In strictest truth, and not merely in figure, might the Lord thus speak, since the wicked customs and idolatrous rites of Egypt were disapproved of by him, and in that sense were unknown. Of the wicked, Jesus shall say, "I never knew you; "and probably in the same sense this expression should be understood, for it may be correctly rendered, "a speech I knew not I am hearing." It was among the griefs of Israel that their taskmasters spake an unknown tongue, and they were thus continually reminded that they were strangers in a strange land. The Lord had pity upon them, and emancipated them, and hence it was their bounden duty to maintain inviolate the memorial of the divine goodness. It is no small mercy to be brought out from an ungodly world and separated unto the Lord.