Text -- Psalms 107:1-41 (NET)

Book 5
(Psalms 107-150)

Psalm 107

107:1 Give thanks to the Lord, for he is good, and his loyal love endures! 107:2 Let those delivered by the Lord speak out, those whom he delivered from the power of the enemy, 107:3 and gathered from foreign lands, from east and west, from north and south. 107:4 They wandered through the wilderness on a desert road; they found no city in which to live. 107:5 They were hungry and thirsty; they fainted from exhaustion. 107:6 They cried out to the Lord in their distress; he delivered them from their troubles. 107:7 He led them on a level road, that they might find a city in which to live. 107:8 Let them give thanks to the Lord for his loyal love, and for the amazing things he has done for people! 107:9 For he has satisfied those who thirst, and those who hunger he has filled with food. 107:10 They sat in utter darkness, darkness, bound in painful iron chains, 107:11 because they had rebelled against God’s commands, and rejected the instructions of the sovereign king. 107:12 So he used suffering to humble them; they stumbled and no one helped them up. 107:13 They cried out to the Lord in their distress; he delivered them from their troubles. 107:14 He brought them out of the utter darkness, and tore off their shackles. 107:15 Let them give thanks to the Lord for his loyal love, and for the amazing things he has done for people! 107:16 For he shattered the bronze gates, and hacked through the iron bars. 107:17 They acted like fools in their rebellious ways, and suffered because of their sins. 107:18 They lost their appetite for all food, and they drew near the gates of death. 107:19 They cried out to the Lord in their distress; he delivered them from their troubles. 107:20 He sent them an assuring word and healed them; he rescued them from the pits where they were trapped. 107:21 Let them give thanks to the Lord for his loyal love, and for the amazing things he has done for people! 107:22 Let them present thank offerings, and loudly proclaim what he has done! 107:23 Some traveled on the sea in ships, and carried cargo over the vast waters. 107:24 They witnessed the acts of the Lord, his amazing feats on the deep water. 107:25 He gave the order for a windstorm, and it stirred up the waves of the sea. 107:26 They reached up to the sky, then dropped into the depths. The sailors’ strength left them because the danger was so great. 107:27 They swayed and staggered like a drunk, and all their skill proved ineffective. 107:28 They cried out to the Lord in their distress; he delivered them from their troubles. 107:29 He calmed the storm, and the waves grew silent. 107:30 The sailors rejoiced because the waves grew quiet, and he led them to the harbor they desired. 107:31 Let them give thanks to the Lord for his loyal love, and for the amazing things he has done for people! 107:32 Let them exalt him in the assembly of the people! Let them praise him in the place where the leaders preside! 107:33 He turned streams into a desert, springs of water into arid land, 107:34 and a fruitful land into a barren place, because of the sin of its inhabitants. 107:35 As for his people, he turned a desert into a pool of water, and a dry land into springs of water. 107:36 He allowed the hungry to settle there, and they established a city in which to live. 107:37 They cultivated fields, and planted vineyards, which yielded a harvest of fruit. 107:38 He blessed them so that they became very numerous. He would not allow their cattle to decrease in number. 107:39 As for their enemies, they decreased in number and were beaten down, because of painful distress and suffering. 107:40 He would pour contempt upon princes, and he made them wander in a wasteland with no road. 107:41 Yet he protected the needy from oppression, and cared for his families like a flock of sheep.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 107:3

Into their own land.

Wesley: Psa 107:4

Or rather, no town inhabited, where they might refresh themselves.

Wesley: Psa 107:6

Heb. Unto Jehovah, to the true God. For the Heathens had, many of them, some knowledge of the true God.

Wesley: Psa 107:7

Out of the wilderness.

Wesley: Psa 107:10

In dark prisons or dungeons.

Wesley: Psa 107:12

The pride and obstinacy of their hearts.

Wesley: Psa 107:12

They fell into hopeless miseries.

Wesley: Psa 107:17

With sickness.

Wesley: Psa 107:20

His command, or blessing.

Wesley: Psa 107:32

In public assemblies, and before all persons, as they have opportunity.

Wesley: Psa 107:32

The magistrates or rulers; let them not be ashamed nor afraid to speak of God's wonderful works, before the greatest of men.

Wesley: Psa 107:33

Those grounds which are well watered, and therefore fruitful.

Wesley: Psa 107:33

springs, here, and the standing water, Psa 107:35 are taken.

Wesley: Psa 107:33

Into a dry ground, which is like a parched and barren wilderness.

Wesley: Psa 107:34

He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others.

Wesley: Psa 107:35

Into a well - watered and fruitful land.

Wesley: Psa 107:36

Poor people who could not provide for themselves.

Wesley: Psa 107:39

These men, who when they are exalted by God, grow insolent and secure.

Wesley: Psa 107:39

By God's just judgment.

Wesley: Psa 107:40

Renders them despicable.

Wesley: Psa 107:40

Banishes them from their own courts and kingdoms, and forces them to flee into desolate wildernesses for shelter.

JFB: Psa 107:1-2

Although the general theme of this Psalm may have been suggested by God's special favor to the Israelites in their restoration from captivity, it must be regarded as an instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given--captivity and bondage, wanderings by land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidence of His goodness and mercy to them who humbly seek Him. (Psa. 107:1-43)

This call for thankful praise is the burden or chorus (compare Psa 107:8, Psa 107:15, &c.).

JFB: Psa 107:2

(compare Isa 35:9-10).

JFB: Psa 107:2

That is, that His mercy, &c.

JFB: Psa 107:2

Or, "power of enemy."

JFB: Psa 107:3

Alluding to the dispersion of captives throughout the Babylonian empire.

JFB: Psa 107:3

Literally, "the sea," or, Red Sea (Psa 114:3), which was on the south.

JFB: Psa 107:4-7

A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or,

JFB: Psa 107:4-7

May mean the land of Palestine.

JFB: Psa 107:5

Was overwhelmed (Psa 61:3; Psa 77:3).

JFB: Psa 107:8-9

Extreme hunger, the severest privation of a journey in the desert.

JFB: Psa 107:10-16

That is, chains and fetters.

JFB: Psa 107:10-16

Darkness with danger (Psa 23:4).

JFB: Psa 107:16

Literally, "shivered" (Isa 45:2).

JFB: Psa 107:17-22

Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment.

JFB: Psa 107:17-22

Literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing

JFB: Psa 107:18

Literally, "even to"

JFB: Psa 107:18

Or, "domains" (Psa 9:13).

JFB: Psa 107:20

That is, put forth His power.

JFB: Psa 107:20

That is, that which threatened them. To the chorus is added the mode of giving thanks, by a sacrifice and joyful singing (Psa 50:14).|| 15723||1||10||0||Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.

JFB: Psa 107:20

Alluding to the elevation of the land at the coast.

JFB: Psa 107:24

Illustrated both by the storm He raises and the calm He makes with a word (Psa 33:9).

JFB: Psa 107:25

Literally, "His waves" (God's, Psa 42:7).

JFB: Psa 107:27

Literally, "all their wisdom swallows up itself," destroys itself by vain and contradictory devices, such as despair induces.

JFB: Psa 107:29-32

Or, "to stand to stillness," or "in quiet." Instead of acts of temple-worship, those of the synagogue are here described, where the people with the

JFB: Psa 107:29-32

Or session of elders, convened for reading, singing, prayer, and teaching.

JFB: Psa 107:33-41

God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness and the powers of government. He punishes the wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of prosperity is changed to one of adversity. He rules rulers, setting up one and putting down another.

JFB: Psa 107:40

Reduced to misery (Job 12:24).

Clarke: Psa 107:1

O give thanks - Here is a duty prescribed; and the reasons of it are immediately laid down

1.    He is good. This is his nature

2.    His mercy endureth for ever

This is the stream that flows from the fountain of his goodness.

Clarke: Psa 107:2

Let the redeemed of the Lord say so - For they have had the fullest proof of this goodness, in being saved by the continuing stream of his mercy.

Clarke: Psa 107:3

And gathered them out of the lands - Though many Jews returned into Jerusalem from various parts of the world, under the reigns of Darius Hystaspes, Artaxerxes, and Alexander the Great; yet this prophecy has its completion only under the Gospel, when all the ends of the earth hear the salvation of God.

Clarke: Psa 107:4

They wandered in the wilderness - Here begins the Finest comparison: the Israelites in captivity are compared to a traveler in a dreary, uninhabited, and barren desert, spent with hunger and thirst, as well as by the fatigues of the journey, Psa 107:5.

Clarke: Psa 107:6

Then they cried unto the Lord - When the Israelites began to pray heartily, and the eyes of all the tribes were as the eyes of one man turned unto the Lord, then he delivered them out of their distresses.

Clarke: Psa 107:7

That they might go to a city of habitation - God stirred up the heart of Cyrus to give them liberty to return to their own land: and Zerubbabel, Ezra, and Nehemiah, at different times, brought many of them back to Judea.

Clarke: Psa 107:8

O that men would praise the Lord - This is what is called the intercalary verse, or burden of each part of this responsive song: see the introduction. God should be praised because he is good. We naturally speak highly of those who are eminent. God is infinitely excellent, and should be celebrated for his perfections. But he does wonders for the children of men; and, therefore, men should praise the Lord. And he is the more to be praised, because these wonders, נפלאות niphlaoth , miracles of mercy and grace, are done for the undeserving. They are done לבני אדם libney adam , for the children of Adam, the corrupt descendants of a rebel father.

Clarke: Psa 107:9

For he satisfieth the longing soul - This is the reason which the psalmist gives for the duty of thankfulness which he prescribes. The longing soul, נפש שוקקה nephesh shokekah , the soul that pushes forward in eager desire after salvation.

Clarke: Psa 107:10

Such as sit in darkness - Here begins the Second similitude, which he uses to illustrate the state of the captives in Babylon viz., that of a prisoner in a dreary dungeon

1.    They sit in or inhabit darkness. They have no light, no peace, no prosperity

2.    "In the shadow of death."The place where death reigns, over which he has projected his shadow; those against whom the sentence of death has been pronounced

3.    They are bound in this darkness, have no liberty to revisit the light, and cannot escape from their executioners

4.    They are afflicted, not only by want and privation in general, but they are tortured in the prison, עני oni , afflicted, humbled, distressed

5.    Their fetters are such as they cannot break; they are iron. The reason of their being in this wretched state is given.

Clarke: Psa 107:10

Then they cry - The effect produced by affliction as before.

Clarke: Psa 107:11

Because they rebelled against the words of God -

1.    God showed them their duty and their interest, and commanded them to obey his word; but they cast off all subjection to his authority, acted as if they were independent of heaven and earth, and broke out into open rebellion against him

2.    He counsealed and exhorted them to return to him: but they contemned his advice, and turned his counsel into ridicule

3.    As lenient means were ineffectual, he visited them in judgment: hence it is added,

Clarke: Psa 107:12

He brought down their heart with labor - He delivered them into the hands of their enemies. and, as they would not be under subjection to God, he delivered them into slavery to wicked men: "So they fell down, and there was none to help;"God had forsaken them because they had forsaken him.

Clarke: Psa 107:13

Then they cried unto the Lord in their trouble - This was the salutary effect which their afflictions produced: they began to cry to God for mercy and help; and God mercifully heard their prayer, and reversed their state; for,

Clarke: Psa 107:14

He brought then out of darkness -

1.    Gave them again peace and prosperity

2.    Repealed the sentence of death

3.    "Unbound the poor prisoners.

4.    Broke their iron bonds in sunder.

Clarke: Psa 107:15

O that men, etc. - This is the intercalary verse, or burden, of the second part, as it was of the first. See Psa 107:8.

Clarke: Psa 107:16

For he hath broken - This is the reason given for thanks to God for his deliverance of the captives. It was not a simple deliverance; it was done so as to manifest the irresistible power of God. He tore the prison in pieces, and cut the bars of iron asunder.

Clarke: Psa 107:17

Fools because of their transgression - This is the Third comparison; the captivity being compared to a person in a dangerous malady. Our Version does not express this clause well: Fools מדרך פשעם midderech pisham , because of the way of their transgressions, are afflicted. Most human maladies are the fruits of sin; misery and sin are married together in bonds that can never be broken.

Clarke: Psa 107:18

Their soul abhorreth all manner of meat - A natural description of a sick man: appetite is gone, and all desire for food fails; nutriment is no longer necessary, for death has seized upon the whole frame. See a similar image, Job 33:20 (note).

Clarke: Psa 107:20

He sent his word, and healed them - He spoke: "Be thou clean, be thou whole;"and immediately the disease departed; and thus they were delivered from the destructions that awaited them.

Clarke: Psa 107:21

O that men, etc. - The intercalary verse, or burden, as before.

Clarke: Psa 107:22

And let them sacrifice - For their healing they should bring a sacrifice; and they should offer the life of the innocent animal unto God, as he has spared their lives; and let them thus confess that God has spared then when they deserved to die; and let them declare also "his works with rejoicing;"for who will not rejoice when he is delivered from death?

Clarke: Psa 107:23

They that go down to the sea in ships - This is the Fourth comparison. Their captivity was as dangerous and alarming as a dreadful tempest at sea to a weather-beaten mariner.

Clarke: Psa 107:24

These see the works of the Lord - Splendid, Divinely impressive, and glorious in fine weather

Clarke: Psa 107:24

His wonders in the deep - Awfully terrible in a tempest.

Clarke: Psa 107:25

For he commandeth - And what less than the command of God can raise up such winds as seem to heave old Ocean from his bed?

Clarke: Psa 107:26

They mount up to the heaven - This is a most natural and striking description of the state of a ship at sea in a storm: when the sea appears to run mountains high, and the vessel seems for a moment to stand on the sharp ridge of one most stupendous, with a valley of a frightful depth between it and a similar mountain, which appears to be flying in the midst of heaven, that it may submerge the hapless bark, when she descends into the valley of death below. This is a sight the most terrific that can be imagined: nor can any man conceive or form an adequate idea of it, who has not himself been at sea in such a storm

Clarke: Psa 107:26

Their soul is melted because of trouble - This is not less expressive than it is descriptive. The action of raising the vessel to the clouds, and precipitating her into the abyss, seems to dissolve the very soul: the whole mind seems to melt away, so that neither feeling, reflection, nor impression remains, nothing but the apprehension of inevitable destruction! When the ship is buffeted between conflicting waves, which threaten either to tear her asunder or crush her together; when she reels to and fro, and staggers like a drunken man, not being able to hold any certain course; when sails and masts are an incumbrance, and the helm of no use; when all hope of safety is taken away; and when the experienced captain, the skillful pilot, and the hardy sailors, cry out, with a voice more terrible than the cry of fire at midnight, We are All lost! we are all Lost! then, indeed, are they at their wit’ s end; or, as the inimitable original expresses it, וחל חכמתם תתבלע vechol chochmatham tithballa , "and all their skill is swallowed up,"- seems to be gulped down by the frightful abyss into which the ship is about to be precipitated. Then, indeed, can the hand of God alone "bring them out of their distresses."Then, a cry to the Almighty (and in such circumstances it is few that can lift up such a cry) is the only means that can be used to save the perishing wreck! Reader, dost thou ask why I paint thus, and from whose authority I describe? I answer: Not from any books describing storms, tempests, and shipwrecks; not from the relations of shipwrecked marines; not from viewing from the shore a tempest at sea, and seeing a vessel beat to pieces, and all its crew, one excepted, perish. Descriptions of this kind I have read, with the shipwrecked mariner I have conversed, the last scene mentioned above I have witnessed: but none of these could give the fearful impressions, the tremendous and soul-melting apprehensions, described above. "Where then have you had them?"I answer, From the great deep. I have been at sea in the storm, and in the circumstances I describe; and, having cried to the Lord in my trouble, I am spared to describe the storm, and recount the tale of his mercy. None but either a man inspired by God, who, in describing, will show things as they are, or one who has been actually in these circumstances, can tell you with what propriety the psalmist speaks, or utter the thousandth part of the dangers and fearful apprehensions of those concerned in a tempest at sea, where all the winds of heaven seem collected to urge an already crazy vessel among the most tremendous rocks upon a lee shore! God save the reader from such circumstances

When, in the visitation of the winds, He takes the ruffian billows by the top, Curling their monstrous heads, and hanging them, With deafening clamours,on the slippery clouds, That with the hurly death itself awakes! Henry IV

Clarke: Psa 107:26

A storm at sea - the lifting the vessel to the clouds - her sinking into the vast marine valleys - the melting of the soul - and being at their wit’ s end, are well touched by several of the ancient poets. See particularly Virgil’ s description of the storm that dispersed the fleet of Aeneas, who was himself not unacquainted with the dangers of the sea: -

Tollimur in coelum curvato gurgite, et ide

Subducta ad manes imos descendimus unda

Aen. iii., 364

Now on a towering arch of waves we rise

Heaved on the bounding billows to the skies

Then, as the roaring surge retreating fell

We shoot down headlong to the gates of hell

Pitt

Rector in incerto est, nec quid fugiatve, petatve,

Invenit: ambiguis ars stupet ipsa malis

"The pilot himself is in doubt what danger to shun; or whither to steer for safety he knows not: his skill is nonplussed by the choice of the difficulties before him.

See more in the analysis.

Clarke: Psa 107:29

He maketh the storm a calm - He causes the storm to stand dumb, and hushes the waves. See the original, where sense and sound emphatically meet: -

גליהם	ויחשו	לדממה	סארה	יקם
galleyhem	vaiyecheshu	lidemamah	searah	yakem
He shall cause the whirlwind to stand dumb, and he shall hush their billows.

Clarke: Psa 107:30

Then are they glad because they be quiet - The turbulence of the sea being hushed, and the waves still, they rejoice to see an end to the tempest; and thus, having fine weather, a smooth sea, and fair wind, they are speedily brought to the desired haven.

Clarke: Psa 107:31

O that men - The intercalary verse, or burden, as before. See Psa 107:8.

Clarke: Psa 107:32

Let them exalt him also in the congregation - Their deliverance from such imminent danger, and in a way which clearly showed the Divine interposition, demands, not only gratitude of heart and the song of praise at the end of the storm, but when they come to shore that they publicly acknowledge it in the congregation of God’ s people. I have been often pleased, when in sea-port towns, to see and hear notes sent to the minister from pious sailors, returning thanks to the Almighty for preservation from shipwreck, and, in general, from the dangers of the sea; and for bringing them back in safety to their own port. Thus "they exalt the Lord in the congregation, and praise him in the assembly of the elders."And is it not something of this kind that the psalmist requires?

Clarke: Psa 107:33

He turneth rivers into a wilderness - After having, as above, illustrated the state of the Jews in their captivity, and the deliverance which God wrought for them, he now turns to the general conduct of God in reference to the poor and needy; and his gracious Interpositions in their behalf, the providential supply of their wants, and his opposition to their oppressors. On account of the wickedness of men, he sometimes changes a fruitful land into a desert. See the general state of Egypt in the present time: once a fertile land; now an arid, sandy wilderness. Again, by his blessing on honest industry, he has changed deserts into highly fertile ground. And, as for the wickedness of their inhabitants, many lands are cursed and rendered barren; so, when a people acknowledge him in all their ways, he blesses their toil, gives them rain and fruitful seasons, and fills their hearts with joy and gladness.

Clarke: Psa 107:36

And there he maketh the hungry to dwell - All this seems to apply admirably to the first colonists of any place. They flee from a land of want, an ingrata terra that did not repay their toil, and they seek the wilderness where the land wants only cultivation to make it produce all the necessaries of life. He, by his providence, so guides their steps as to lead them to rivers which they can navigate, and from which they can procure plenty of fish, and shows them wells or springs which they have not digged. The hungry dwell there; and jointly agree, for convenience and defense, to build them a city for habitation. They sow the fields which they have cleared; and plant vineyards, and orchards which yield them in creasing fruits, Psa 107:37, and he multiplies their cattle greatly, and does not suffer them to decrease, Psa 107:38. What a fine picture is this of the first peopling and planting of America, and of the multiplication and extension of that people; of the Divine blessing on their industry, and the general and astonishing prosperity of their country! May they never again know what is spoken in the following verse:

Clarke: Psa 107:39

Again, they are minished - Sometimes by war, or pestilence, or famine. How minished and brought low was the country already spoken of, by the long and destructive war which began in 1775, and was not ended till 1783! And what desolations, minishings, and ruin have been brought on the fertile empires of Europe by the war which commenced in 1792, and did not end till 1814! And how many millions of lives have been sacrificed in it, and souls sent unprepared into the eternal world! When God makes inquisition for blood, on whose heads will he find the blood of these slaughtered millions? Alas! O, alas!

Clarke: Psa 107:40

He poureth contempt upon princes - How many have lately been raised from nothing, and set upon thrones! And how many have been cast down from thrones, and reduced to nothing! And where are now those mighty troublers of the earth? On both sides they are in general gone to give an account of themselves to God. And what an account

Clarke: Psa 107:40

Where there is no way - Who can consider the fate of the late emperor of the French, Napoleon, without seeing the hand of God in his downfall! All the powers of Europe were leagued against him in vain, they were as stubble to his bow. "He came, He saw, and He conquered"almost every where, till God, by a Russian Frost, destroyed his tens of thousands of veteran troops. And afterwards his armies of raw conscripts would have over-matched the world had not a particular providence intervened at Waterloo, when all the skill and valor of his opponents had been nearly reduced to nothing. How terrible art thou, O Lord, in thy judgments! Thou art fearful in praises, doing wonders

The dreary rock of St. Helena, where there was no way, saw a period to the mighty conqueror, who had strode over all the countries of Europe!

Clarke: Psa 107:41

Yet setteth he the poor on high - This probably refers to the case of the Israelites and their restoration from captivity. But these are incidents which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God; and are applicable to a multitude of cases.

Calvin: Psa 107:1

1.Praise Jehovah We have already explained this verse, for it formed the commencement of the preceding psalm. And it appears that it was not only frequently used among the Jews, but also so incorporated with other psalms, that when one part of the chorus on the one side was singing a portion of the psalm, the other part of the chorus on the opposite side in its turn, after each succeeding verse, responded, Praise Jehovah, because he is good, etc The penman of this psalm, whoever he was, has, instead of the ordinary preface, inserted this beautiful sentiment, in which praise and thanksgiving to God were so frequently expressed by the Israelitish Church. Immediately he proceeds to speak more particularly. And first, he exhorts those to offer up a tribute of gratitude to God; who, after having been delivered from slavery and imprisonment, and after a long and painful journey, arrived in safety at their place of abode. These he calls the redeemed of God; because, in wandering through the trackless desert, and howling wilderness, they many a time would have been prevented from returning home, had not God, as it were, with his outstretched hand, appeared as their guard and their guide. He does not here refer to travelers indiscriminately, but to such as either by hostile power, or by any other kind of violence, or by stern necessity, having been banished to distant regions, felt themselves to be in the midst of imminent dangers; or it may be, that he refers to those who had been made prisoners by enemies, pirates, or other robbers. He reminds them that it was by no casual occurrence that they had been driven about in that manner, and had been brought back to their native country, but that all their wanderings had been under the superintending providence of God.

But the second verse might be conjoined with the first, as if the prophet were commanding the persons whom he was addressing to sing this celebrated ode. It may with equal propriety be read by itself thus: Let the redeemed of Jehovah, who have returned from captivity to their own land, come forth now, and take part in the celebration of God’s praises, and let them publish his loving-kindness which they have experienced in their deliverance. Among the Jews, who had occasion to undertake extensive journeys, such occurrences as these were very common; because they could hardly leave their own land, without from all quarters encountering ways rugged, and difficult, and perilous; and the same observation is equally applicable to mankind in general. He reminds them how often they wandered and turned aside from the right way, and found no place of shelter; a thing by no means rare in these lonely deserts. Were a person to enter a forest without any knowledge of the proper direction, he would, in the course of his wandering, be in danger of becoming the prey of lions and wolves. He has, however, particularly in his eye those who, finding themselves unexpectedly in desert places, are also in danger of perishing for hunger and thirst. For it is certain that such persons are hourly in hazard of death, unless the Lord come to their rescue.

Calvin: Psa 107:6

6.In their straits they called upon Jehovah The verbs are here in the past tense, and according to grammarians, represent a continued action. The meaning therefore is, that those who are wandering in desert places are often pinched with hunger and thirst in consequence of finding no place in which to lodge; and who, when all hope of deliverance fails them, then cry unto God. Doubtless, God grants deliverance to many when in straits, even though they do not present their supplications to Him for aid; and hence it was not so much the design of the prophet in this passage to extol the faith of the pious, who call upon God with all their heart, as to describe the common feelings of humanity. There may be not a few whose hope does not center on God, who, nevertheless, are constrained, by some invisible disposition of mind, to come to Him, when under the pressure of dire necessity. And this is the plan which God sometimes pursues, in order to extort from such persons the acknowledgement that deliverance is to be sought for from no other quarter than from Himself alone; and even the ungodly, who, while living voluptuously, scoff at Him, he constrains, in spite of themselves, to invoke his name. It has been customary in all ages for heathens, who look upon religion as a fable, when compelled by stern necessity, to call upon God for help. Did they do so in jest? By no means; it was by a secret natural instinct that they were led to reverence God’s name, which formerly they held in derision. The Spirit of God, therefore, in my opinion, here narrates what frequently takes place, namely, that persons destitute of piety and faith, and who have no desire to have any thing to do with God, if placed in perilous circumstances, are constrained by natural instinct, and without any proper conception of what they are doing, to call on the name of God. Since it is only in dubious and desperate cases that they betake themselves to God, this acknowledgement which they make of their helplessness is a palpable proof of their stupidity, that in the season of peace and tranquillity they neglect him, so much are they then under the intoxicating influence of their own prosperity; and notwithstanding that the germ of piety is planted in their hearts, they nevertheless never dream of learning wisdom, unless when driven by the dint of adversity; I mean, to learn the wisdom of acknowledging that there is a God in heaven who directs every event. It is unnecessary to allude here to the sarcastic retort of the ancient buffoon, who, on entering a temple, and beholding a number of tablets which several merchants had suspended there as memorials of their having escaped shipwreck, through the kind interposition of the gods, smartly and facetiously remarked, “But the deaths of those who have been drowned are not enumerated, the number of which is innumerable.” Perhaps he might have some just cause for scoffing in this manner at such idols. But even if a hundredfold more were drowned in the sea than safely reach the harbour, this does not in the least degree detract from the glory of the goodness of God, who, while he is merciful, is at the same time also just, so that the dispensing of the one does not interfere with the exercise of the other. The same observation applies to travelers that stray from the path, and wander up and down in the desert. If many of them perish for hunger and thirst, if many are devoured by wild animals, if many die from cold, these are nothing else than so many tokens of the judgments of God, which he designs for our consideration. From which we infer that the same thing would happen to all men, were it not the will of God to save a portion of them; and thus interposing as a judge between them, he preserves some for the sake of showing his mercy, and pours out his judgments upon others to declare his justice. The prophet, therefore, very properly adds, that by the hand of God they were led into the right way, where they may find a suitable place for lodging; and consequently he exhorts them to render thanks to God for this manifestation of his goodness. And with the view of enhancing the loving-kindness of God, he connects his wondrous works with his mercy; as if he should say, in this kind interposition, God’s grace is too manifest, either to be unperceived or unacknowledged by all; and for those who have been the subjects of such a remarkable deliverance, to remain silent regarding it, would be nothing less than an impious attempt to suppress the wonderful doings of God, an attempt equally vain with that of endeavoring to trample under their feet the light of the sun. For what else can be said of us, seeing that our natural instinct drives us to God for help, when we are in perplexity and peril; and when, after being rescued, we forthwith forget him, who will deny that his glory is, as it were, obscured by our wickedness and ingratitude?

Calvin: Psa 107:10

10.They who dwell in darkness The Spirit of God makes mention here of another species of danger in which God manifestly discovers his power and grace in the protecting and delivering of men. The world, as I said, calls these vicissitudes the sport of fortune; and hardly one among a hundred can be found who ascribes them to the superintending providence of God. It is a very different kind of practical wisdom which God expects at our hands; namely, that we ought to meditate on his judgments in the time of adversity, and on his goodness in delivering us from it. For surely it is not by mere chance that a person falls into the hands of enemies or robbers; neither is it by chance that he is rescued from them. But this is what we must constantly keep in view, that all afflictions are God’s rod, and that therefore there is no remedy for them elsewhere than in his grace. If a person fall into the hands of robbers or pirates, and be not instantly murdered, but, giving up all hope of life, expects death every moment; surely the deliverance of such a one is a striking proof of the grace of God, which shines the more illustriously in proportion to the fewness of the number who make their escape. Thus, then, should a great number perish, this circumstance ought by no means to diminish the praises of God. On this account the prophet charges all those with ingratitude, who, after they have been wonderfully preserved, very soon lose sight of the deliverance thus vouchsafed to them. And, to strengthen the charge, he brings forward, as a testimony against them, their sighs and cries. For when they are in straits, they confess in good earnest that God is their deliverer; how happens it, then, that this confession disappears when they are enjoying peace and quietness?

Calvin: Psa 107:11

11.Because they rebelled In assigning the cause of their afflictions he corrects the false impressions of those persons who imagine that these happen by chance. Were they to reflect on the judgments of God, they would at once perceive that there was nothing like chance or fortune in the government of the world. Moreover, until men are persuaded that all their troubles come upon them by the appointment of God, it will never come into their minds to supplicate him for deliverance. Farther, when the prophet assigns the reason for their afflictions, he is not to be regarded as speaking of those persons as if they were notoriously wicked, but he is to be considered as calling upon the afflicted carefully to examine some particular parts of their life, and although no one accuse them, to look into their hearts, where they will always discover the true origin of all the miseries which overtake them. Nor does he only charge them with having merely sinned, but with having rebelled against the word of God, thus intimating that the best and only regulation for our lives consists in yielding a prompt obedience to his commandments. When, therefore, sheer necessity compels those who are in this manner convicted to cry unto God, they must be insensate indeed, if they do not acknowledge that the deliverance which, contrary to their expectation, they receive, comes immediately from God. For brazen gates and iron bars are spoken of for the purpose of enhancing the benefit; as if he said, the chains of perpetual slavery have been broken asunder.

Calvin: Psa 107:17

17.Fools are afflicted on account of the way of their transgression He comes to another species of chastisement. For as he observed above, that those were given over to captivity who refused to yield obedience to God, so now he teaches that others have been visited by God with disease, as the fruit of their transgressions. And when the transgressor shall find that it is God who is administering correction to him, this will pave the way for his arriving at the knowledge of his grace.

He denominates those fools, who, thoughtlessly giving themselves up to sensuality, bring destruction upon themselves. The sin which they commit is not the result of ignorance and error only, but of their carnal affections, which depriving them of proper understanding, cause them to devise things detrimental to themselves. The maxim, that the fear of God is wisdom, must never be lost sight of. Hence it plainly follows, that they who shake off the yoke of God, and surrender themselves to Satan and sin, are the victims of their own folly and fury. And as constituting a principal ingredient of this madness, the prophet employs the term deletion or transgression; and subsequently he adds iniquities; because it happens that when once a man departs from God, from that moment he loses all self-control, and falls from one sin into another. But it is not of the distempers which commonly prevail in the world to which a reference is made in this passage, but to those which are deemed fatal, and in which all hope of life is abandoned, so that the grace of God becomes the more conspicuous when deliverance from them is obtained. When a man recovers from a slight indisposition, he does not so plainly discern the effects of God’s power, as when it is put forth in a wonderful and notable manner to bring back some from the gates of death, and restores them to their wonted health and rigour. He says, therefore, that they are preserved from many corruptions, which is equivalent to his saying, that they are delivered from as many deaths. To this purport are the following words of the prophet, in which he says, that they approach the gates of death, and that they loathe all food We have already adverted to their calling upon God, namely, that when men are reduced to the greatest straits, they, by thus calling upon God for aid, acknowledge that they would be undone unless he wonderfully interposed for their deliverance.

Calvin: Psa 107:20

20.He sendeth his word Again, in saying that they are delivered from destruction, the prophet shows that he is here alluding to those diseases which, in the opinion of men, are incurable, and from which few are delivered. Besides, he contrasts God’s assistance with all the remedies which are in the power of man to apply; as if he should say, that their disease having baffled the skill of earthly physicians, their recovery has been entirely owing to the exertion of God’s power. It is proper also to notice the manner in which their recovery is effected; God has but to will it, or to speak the word, and instantly all diseases, and even death itself, are expelled. I do not regard this as exclusively referring to the faithful, as many expositors do. I own, indeed, that it is of comparatively little consequence to us to be the subjects of bodily care, if our souls still remain unsanctified by the word of God; and hence it is the intention of the prophet that we consider the mercy of God as extending to the evil and unthankful. The meaning of the passage, therefore, is, that diseases neither come upon us by chance, nor are to be ascribed to natural causes alone, but are to be viewed as God’s messengers executing his commands; so that we must believe that the same person that sent them can easily remove them, and for this purpose he has only to speak the word. And since we now perceive the drift of the passage, we ought to attend to the very appropriate analogy contained in it. Corporeal maladies are not removed except by the word or command of God, much less are men’s souls restored to the enjoyment of spiritual life, except this word be apprehended by faith.

Calvin: Psa 107:22

And let them sacrifice This clause is subjoined by way of explanation, the more strongly to express how God is robbed of his due, if in the matter of sacrifice his providence be not recognised. Even nature itself teaches that some kind of homage and reverence is due to God; this is acknowledged by the heathens themselves, who have no other instructor than nature. We know too, that the practice of offering sacrifices has obtained among all nations; and doubtless it was by the observance of this ritual, that God designed to preserve in the human family some sense of piety and religion. To acknowledge the bounty and beneficence of God, is the most acceptable sacrifice which can be presented to him; to this subject, therefore, the prophet intends to recall the attention of the insensate and indifferent portion of men. I do not deny that there may be also an allusion to the ceremonial law; but inasmuch as in the world at large sacrifices formed part of the religious exercises, he charges those with ingratitude, who, after having escaped from some imminent peril, forget to celebrate the praises of their Great Deliverer.

Calvin: Psa 107:23

23.They that go down to the sea in ships Here we have another instance of God’s superintending care towards mankind pointed out to us by the prophet, exemplified in the bringing of those who are shipwrecked to the harbour, and this, too, as if he had raised them from the depth and darkness of the tomb, and brought them to live in the light of day. I do not understand what is here said about those who are accustomed to navigate the ocean seeing the wonders of God, as referring generally to the many wonderful things with which it abounds. Such persons are well fitted to bear testimony regarding the works of God, because they there behold more vast and various wonders than are to be seen upon earth. But it appears to me preferable to connect this with the subsequent context, where the prophet is his own interpreter, and where he shows how suddenly God raises and calms the tempest.

The sum of the matter is, that the scope of the passage is to point out that the lives of those who navigate the seas are often in great jeopardy by the storms which they encounter; because, as often as the ocean heaves and is agitated, and the billows rise and rage, so often does death stare them in the face. But he furnishes us with a still more vivid picture of the providence of God; for in telling us, that the sea does not of its own accord rise into a tempest, he makes use of the verb, he speaks, intimating that the word and providence of God make the winds blow, to agitate the sea. True, indeed, the mariners imagine from certain phenomena, that a storm is approaching, but sudden changes proceed only from the secret appointment of God. Therefore, he gives not merely a historical narrative of the manner in which squalls and storms arise, but, assuming the character of a teacher, begins with the cause itself, and then directs to the imminent danger with which the tempest is fraught; or rather, portrays, as in a picture, the image of death, in order that the goodness of God may appear the more conspicuous when the tempest happily ceases without any loss of life. They mount up, says he, to the heavens, they descend into the deeps; as if he should say, they mount up into the air, so that their life may be destroyed, and then they tumble down towards the caverns of the ocean, where they may be drowned. ²⁸⁴ Next, he mentions the fears which torment them, or rather which may deprive them of understanding; intimating by these words, that however skilfully mariners may steer their vessels, they may happen to be deprived of their senses; and being thus paralysed, they could not avail themselves of aid, were it even at hand. For though they collect all their tackling, cast their sounding line into the deep, and unfurl their sails to all points, yet after making every attempt, and all human skill is baffled, they give themselves up to the mercy of wind and wave. All hope of safety being cut off, no farther means are employed by them. And now that all human aid fails, they cry unto God for deliverance, which is a convincing evidence that they had been as it were dead. ²⁸⁵

Calvin: Psa 107:29

29.He maketh the storm a calm A profane author, in narrating the history of such an event, would have said, that the winds were hushed, and the raging billows were calmed; but the Spirit of God, by this change of the storm into a calm, places the providence of God as presiding over all; thereby meaning, that it was not by human agency that this violent commotion of the sea and wind, which threatened to subvert the frame of the world, was so suddenly stilled. When, therefore, the sea is agitated, and boils up in terrific fury, as if wave were contending with wave, whence is it that instantly it is calm and peaceful, but that God restrains the raging of the billows, the contention of which was so awful, and makes the bosom of the deep as smooth as a mirror? ²⁸⁶ Having spoken of their great terror, he proceeds next to mention their joy, so that their ingratitude may appear the more striking, if they forget their remarkable deliverance. For they are not in want of a monitor, having been abundantly instructed by the storm itself, and by the calm which ensued, that their lives were in the hand and under the protection of God. Moreover, he informs them that this is a species of gratitude which deserves not only to be acknowledged privately, or to be mentioned in the family, but that it should be praised and magnified in all places, even in the great assemblies. He makes specific mention of the elders, intimating that the more wisdom and experience a person has, the more capable is he of listening to, and being a witness of, these praises.

Calvin: Psa 107:33

33.He turneth rivers into a wilderness Here then is an account of changes which it would be the height of folly to attribute to chance. Fruitful lands become unfruitful, and barren lands assume the new aspect of freshness and fruitfulness. And how happens it that one district becomes sterile, and another becomes fat and fertile, contrary to what they were wont to be, but because that God pours out his wrath upon the inhabitants of the one, by taking his blessing from them, and renders the other fruitful to feed the hungry? It may be ascribed to the thinness of the population, that many parts of Asia and Greece, once exceedingly fruitful, now lie uncultivated and unproductive; but we must ascribe to the providence of God, which the prophet praises, the well authenticated fact, that in some places the earth that was fruitful has now become barren and parched, while others are beginning to be fertile.

It is, however, not sufficient merely to observe, that these wonderful revolutions of the surface of the earth are the result of God’s overruling purpose, unless we also observe, in the second place, what the prophet does not omit, that the earth is cursed by him on account of the iniquity of its inhabitants, who prove themselves to be undeserving of being so amply sustained by his bountiful hand. He has put pools and springs of water for fields or countries where there is an abundance of water; because moisture is required to nourish the plants by which fruit is produced. The term saltness is employed metaphorically, inasmuch as there is nothing more sterile than salt; hence that saying of Christ’s,

“If the salt have lost its saltness, what further purpose will it serve?”
Mar 9:50

not even indeed for barrenness. And, consequently, when men designed to doom any place to remain unproductive, they usually sowed it with salt. And probably it is in allusion to this ancient custom, that the prophet says that the land was covered with salt.

Calvin: Psa 107:35

35.He turneth the desert into a pool of water This change, in contrast with the former, places the miraculous power of God in a more luminous position. Because, were the fields ceasing to be so productive as in former times, men of the world, as was common of old, would attribute this to the frequent crops which exhausted their productive power. But whence is it that parched grounds become so fruitful, that one would almost say that the atmosphere, as well as the nature of the soil, had undergone a change, unless it be that God hath there put forth a wonderful display of his power and goodness? Wherefore, the prophet very justly says, that the deserts were turned into pools of water, so that populous cities may rise up in waste and uncultivated places, where once there was not a single cottage. For it is as improbable that the nature of the soil is changed, as that the course of the sun and stars is changed. The clause, the hungry are filled, may mean, either that they themselves, after considerable privations, have got what may supply their need, or that those poor persons, living in a country where they cannot longer find daily bread, being constrained to leave it, and to seek a new place of abode, are there bountifully supplied by God. I am rather disposed to think, that this clause refers to what frequently occurs, namely, that the famishing, whose wants the world refuses to supply, and who are expatriated, are comfortably accommodated in these desert places, where God blesses them with abundance. The passage which I have translated, fruit of the increase, is, by not a few Hebrew expositors, considered as a repetition of two synonymous terms, and are for supplying a copulative conjunction, making it, fruit and increase But it was rather the intention of the prophet to refer to fruit yielded annually; as if he said, the fertility of these regions is not temporary, or only for a few years, it is perennial. For תבואות , tebuaoth, is the term which, in the Hebrew, denotes full-grown fruit annually produced by the earth. And when he says, that the new settlers sow and plant, he gives us to understand, that, prior to their arrival, cultivation was unknown in these places, and, consequently, in becoming so unusually fertile, they assumed a totally different aspect. And, in fine, he adds, that it was entirely owing to the Divine blessing that those who were once oppressed with poverty and want are now daily increasing in the good things of this life.

Calvin: Psa 107:39

39.Afterwards they are lessened Ere I enter upon the consideration of the truths contained in this verse, I must make some brief verbal observations. Some make the word עוצר , otser, to signify tyranny, and certainly עצר , atsar, does signify to bear rule. But since it is used metaphorically for anguish, it appears to me that this is the meaning which is most accordant with the tenor of the passage. The last two words of the verse may be read as in the nominative case, as I have rendered them, or in the genitive, the anguish of misery and sorrow This lection appears to me preferable, through the anguish of misery, ²⁸⁹ and through sorrow.

We come now to notice shortly the main things in the passage. And as we had formerly a description of the changes which these districts underwent in relation to the nature of the soil, so now we are informed that mankind do not for ever continue in the same condition; because they both decrease in number, and lose their place and property by being reduced by wars or by civil commotions, or by other casualties. Therefore, whether they are wasted by the pestilence, or are defeated in battle, or are cut off by intestine broils, it is manifest that both their rank and condition undergo alteration. And what is the occasion of this change, but that God withdraws his grace, which hitherto formed the hidden spring from which all their prosperity issued? And as there are a thousand casualties by which cities may be ruined, the prophet brings forward one species of change of all others the most palpable and remarkable. And since God’s hand is not observed in that which relates to persons living in comparative obscurity, he brings into view princes themselves, whose name and fame will not permit any memorable event which befalls them to remain in obscurity. For it seems that the world is made on their account. When God, therefore, hurls them from their lofty estate, then men, aroused as it were from their slumber, are prepared to regard his judgments. Here, too, the mode of address which is employed must be attended to; in saying, that God poured contempt upon princes, it is as if it was his pleasure, so long as they retained their dignity, that honor and respect should be paid to them. The words of Daniel are well known,

“O king, God hath put the fear of thee in the very fowls of the heaven and the beasts of the earth,” (Dan 2:8)

And assuredly, though princes may clothe themselves with power, yet that inward honor and majesty which God has conferred upon them, is a greater safeguard than any human arm. Nor even would a single village hold out for the space of three days, did not God, by his invisible and invincible agency, put a restraint upon the hearts of men. Hence, whenever God renders princes contemptible, their magnificent power must of necessity be subverted. This is a fact corroborated by history, that mighty potentates, who have been the terror and dread of the whole world, when once denuded of their dignity and power, have become the sport even of their own dependants. And inasmuch as such a striking revolution as this should be regarded as a wonderful display of God’s power, yet such is the obtuseness of our minds, that we will not acknowledge his overruling providence. As a contrast to these reverses, the prophet afterwards shows, that the poor and ignoble are exalted, and their houses increased, and that those who were held in no estimation, suddenly increase in wealth and power. In these things men would assuredly recognize the providence of God, were it not that the perversity of their minds rendered them insensate.

Defender: Psa 107:2

This psalm as an exhortation to open public testimony to the Lord and His great work of redemption opens Book V of the Psalms. It goes well beyond the direct experiences of Israel at the time it was written. Presumably it could and should be applied to people everywhere."

Defender: Psa 107:3

This could not refer to the return from exile in Babylon or Assyria. Both were to the east of Israel whereas the psalm envisions believers being gathered from all over the world. It may apply to the regathering of Israelites from all nations in the last days as many other prophecies do (Eze 37:21). It may apply in a broader sense, to the calling of people from every nation through the saving gospel of Christ."

Defender: Psa 107:8

This stirring exhortation is repeated in Psa 107:15, Psa 107:21, Psa 107:31. It speaks of all "the children of men" (or literally, "the children of Adam") not just the children of Israel. This indicates that Psalm 107 applies in general to all people."

Defender: Psa 107:11

This indictment surely applies to the whole world beginning at Babel (Rom 1:21-25) and continuing everywhere today."

TSK: Psa 107:1

am 3468, bc 536 (Title), The author of this Psalm is unknown; but it was evidently written to commemorate the return of the Jews from the Babylonian captivity; and it may easily be perceived that it must have been sung in alternate parts, having a double burden, or two intercalary verses often recurring. Bp. Lowth considers it as written ""after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavours to excel the other; and one may perceive their thoughts and expressions gradually to rise upon each other.""""No doubt,""he adds, ""the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with illimitable elegance. The weary and bewildered traveller - the miserable captive in the dungeon - the sick and dying man - the seaman foundering in a storm - are described in so affecting a manner, that they far exceed anything of the kind, though never so much laboured."

Give : Psa 106:1, Psa 118:1, 136:1-26; 1Ch 16:34, 1Ch 16:41; 2Ch 5:13, 2Ch 7:3, 2Ch 7:6, 2Ch 20:21

good : Psa 119:68; Mat 19:17

for his mercy : Psa 103:17; Luk 1:50

TSK: Psa 107:2

Let the : Psa 31:5, Psa 130:8; Exo 15:16; Deu 15:15; Isa 35:9, Isa 43:1, Isa 44:22; Luk 1:68; Luk 24:21; Gal 3:13; Tit 2:14; 1Pe 1:18, 1Pe 1:19

from : Psa 106:10; Deu 7:8; Jer 15:21, Jer 31:11; Mic 4:10; Luk 1:74

TSK: Psa 107:3

gathered : Psa 106:47; Isa 11:11-16, Isa 43:5, Isa 43:6, Isa 49:12; Jer 29:14, Jer 31:8, Jer 31:10; Eze 36:24; Eze 39:27; Rev 5:9

south : Heb. sea

TSK: Psa 107:4

wandered : Psa 107:40; Gen 21:14-16; Num 14:33; Deu 8:15, Deu 32:10; Job 12:24; Eze 34:6, Eze 34:12; Heb 11:38; Rev 12:6

they found : This is the first similitude; in which the Israelites in captivity are compared to travellers in a dreary, uninhabited, and barren desert, spent with hunger and thirst, as well as by the fatigues of the journey.

TSK: Psa 107:5

Jdg 15:18, Jdg 15:19; 1Sa 30:11, 1Sa 30:12; Isa 44:12; Jer 14:18; Lam 2:19; Mar 8:2, Mar 8:3

TSK: Psa 107:6

Then : Psa 107:13, Psa 107:19, Psa 107:28, Psa 50:15, Psa 91:15; Isa 41:17, Isa 41:18; Jer 29:12-14; Hos 5:15; Heb 4:15, Heb 4:16

he delivered : 2Co 1:8-10, 2Co 12:8-10; 2Ti 3:11

TSK: Psa 107:7

he led : Psa 77:20, Psa 78:52, Psa 136:16; Ezr 8:21-23; Isa 30:21, Isa 35:8-10, Isa 48:17; Isa 49:8-11, Isa 63:13, Isa 63:14; Jer 6:16, Jer 31:9; 2Pe 2:15, 2Pe 2:21

that they : Psa 107:4, Psa 107:36; Neh 11:3; Jer 31:24, Jer 31:38-40, Jer 33:10-13; Heb 11:9, Heb 11:10, Heb 11:16, Heb 12:22; Rev 21:2-4, 10-27

TSK: Psa 107:8

Oh that men : Psa 107:15, Psa 107:21, Psa 107:31, Psa 81:13-16; Deu 5:29, Deu 32:29; Isa 48:18

praise : Psa 34:3, Psa 92:1, Psa 92:2, Psa 147:1; Isa 63:7

his wonderful : Psa 40:5, Psa 78:4, Psa 111:4; Dan 4:2, Dan 4:3, Dan 6:27

TSK: Psa 107:9

Psa 34:10, Psa 132:15, Psa 146:7; Isa 55:1-3; Jer 31:14, Jer 31:25; Mat 5:6; Luk 1:53; Rev 7:16, Rev 7:17

TSK: Psa 107:10

Such : Here begins the second comparison; in which the state of the captives in Babylon is illustrated by that of prisoners in a dreary dungeon.

as sit : Job 3:5; Isa 9:2; Mat 4:16, Mat 22:13; Luk 1:79

bound : Psa 105:18; Exo 2:23, Exo 2:24; 2Ch 33:11; Job 36:8, Job 36:9; Lam 3:6, Lam 3:7; Rom 6:20, Rom 6:21

TSK: Psa 107:11

Because : Psa 68:6, Psa 68:18, Psa 106:43; Isa 63:10, Isa 63:11; Lam 3:39-42, Lam 5:15-17

contemned : Psa 73:24, Psa 113:7-9, Psa 119:24; 2Ch 25:15, 2Ch 25:16, 2Ch 33:10; Pro 1:25, Pro 1:30, Pro 1:31; 1Sa 2:5-8; Isa 5:19; Jer 44:16; Luk 7:30, Luk 16:14; Act 20:27; Rom 1:28

TSK: Psa 107:12

he brought : Exo 2:23, Exo 5:18, Exo 5:19; Jdg 10:16-18, Jdg 16:21, Jdg 16:30; Neh 9:37; Isa 51:19, Isa 51:20, Isa 51:23; Isa 52:5; Lam 5:5, Lam 5:6; Luk 15:14-17

and there : Psa 18:40, Psa 18:41, Psa 22:11, Psa 142:4; 2Ki 6:26, 2Ki 6:27, 2Ki 6:33; Job 9:13; Isa 63:5

TSK: Psa 107:13

Psa 107:6, Psa 107:19, Psa 107:28, Psa 18:6, Psa 116:3-6; Exo 3:7, Exo 3:8; Jdg 4:3, Jdg 6:6-10, Jdg 10:10-18; 2Ch 33:12, 2Ch 33:13, 2Ch 33:18, 2Ch 33:19; Jer 31:18-20

TSK: Psa 107:14

brought : Psa 107:10, Psa 68:6; Job 3:5, Job 10:21, Job 10:22, Job 15:22, Job 15:30, Job 19:8, Job 33:30, Job 42:10-12; Isa 42:16, Isa 49:9, Isa 60:1-3; Eph 5:8; 1Pe 2:9

brake : Psa 102:20, Psa 105:19, Psa 105:20, Psa 116:16, Psa 146:7; Job 36:8; Isa 61:1; Jer 52:31-34; Zec 9:11, Zec 9:12; Act 5:19, Act 5:25, Act 12:7-10, Act 16:26-40

TSK: Psa 107:15

Psa 107:8, Psa 107:21, Psa 107:31, Psa 116:17-19

TSK: Psa 107:16

Jdg 16:3; Isa 45:1, Isa 45:2; Mic 2:13

TSK: Psa 107:17

Fools : This is the third comparison; the captives being compared to persons in a dangerous malady, as the consequences of their own sins. Psa 14:1, Psa 92:6; Pro 1:22, Pro 7:7, Pro 7:22

because : Psa 38:1-8; Num 11:33, Num 11:34, Num 12:10-13, Num 21:5-9; Isa 57:17, Isa 57:18; Jer 2:19; Lam 3:39

TSK: Psa 107:18

abhorreth : Job 33:19-22

and they : Psa 9:13, Psa 88:3; Isa 38:10

TSK: Psa 107:19

Psa 107:6, Psa 107:13, Psa 107:28, Psa 30:8-12, Psa 34:4-6, Psa 78:34, Psa 78:35, Psa 116:4-8; Jer 33:3

TSK: Psa 107:20

He sent : Psa 147:15, Psa 147:19; 2Ki 20:4, 2Ki 20:5; Mat 8:8

healed : Psa 30:2, Psa 30:3, Psa 103:3, Psa 103:4, Psa 147:3; Num 21:8, Num 21:9; Job 33:23-26

delivered : Psa 49:15, Psa 56:13; Job 33:28-30

TSK: Psa 107:21

Psa 107:8, Psa 107:15, Psa 107:31, Psa 66:5; 2Ch 32:25; Luk 17:18

TSK: Psa 107:22

sacrifice : Psa 50:14, Psa 116:12, Psa 116:17; Lev 7:12; Heb 13:15; 1Pe 2:5, 1Pe 2:9

declare : Psa 9:11, Psa 73:28, Psa 105:1, Psa 105:2, Psa 118:17; Isa 12:4

rejoicing : Heb. singing

TSK: Psa 107:23

They : This is the fourth comparison; their captivity was as dangerous and alarming as a dreadful tempest at sea; with a most natural and striking description of which we are here presented.

go down : Psa 48:7; Eze 27:26; Acts 27:9-28:31; Rev 18:17

TSK: Psa 107:24

his wonders : Psa 95:5, Psa 104:24-27; Job 38:8-11

TSK: Psa 107:25

he commandeth : Psa 135:7, Psa 148:8; Jon 1:4

raiseth : Heb. maketh to stand

lifteth : Psa 93:3; Mat 8:24; Joh 6:18

TSK: Psa 107:26

their soul : Psa 22:14, Psa 119:28; 2Sa 17:10; Isa 13:7; Nah 2:10

TSK: Psa 107:27

stagger : Job 12:25; Isa 19:14, Isa 29:9

are at their wit’ s end : Heb. all their wisdom is swallowed up, Job 37:20; Isa 19:3 *marg. Act 27:15-20

TSK: Psa 107:28

Psa 107:6, Psa 107:13, Psa 107:19; Jon 1:5, Jon 1:6, Jon 1:14; Mat 8:25; Act 27:23-25

TSK: Psa 107:29

Psa 65:7, Psa 89:9; Jon 1:15; Mat 8:26; Mar 4:39-41; Luk 8:23-25

TSK: Psa 107:30

he bringeth : Joh 6:21

TSK: Psa 107:31

Oh that men : Psa 107:8, Psa 107:15, Psa 107:21, Psa 103:2, Psa 105:1; Hos 2:8; Jon 1:16, Jon 2:9; Mic 6:4, Mic 6:5; Rom 1:20, Rom 1:21; 2Ti 3:2; Heb 13:15

his wonderful : Psa 71:17, Psa 72:18, Psa 72:19, Psa 77:11, Psa 77:14, Psa 105:2; Rev 15:3

TSK: Psa 107:32

exalt : Psa 18:46, Psa 46:10, Psa 99:5, Psa 99:9; Exo 15:2; Isa 12:4, Isa 25:1

in the congregation : Psa 22:22, Psa 22:25, Psa 40:9, Psa 40:10, Psa 66:16, Psa 111:1, Psa 119:46; Act 4:8-12

TSK: Psa 107:33

turneth : 1Ki 17:1-7; Isa 13:19-21, Isa 19:5-10, Isa 34:9, Isa 34:10, Isa 42:15, Isa 44:27, Isa 50:2; Eze 30:12; Joe 1:20; Nah 1:4; Zep 2:9, Zep 2:13

watersprings : 1Ki 18:5; Jer 14:3; Amo 4:7, Amo 4:8

TSK: Psa 107:34

a fruitful : Gen 13:10, Gen 13:13, Gen 19:25; Deu 29:23-28; Isa 32:13-15

barrenness : Heb. saltness, Gen 14:3; Eze 47:11

TSK: Psa 107:35

turneth : Psa 114:8; Num 21:16-18; 2Ki 3:16-20; Isa 35:6, Isa 35:7, Isa 41:17-19, Isa 44:3-5; Eze 47:6-12

TSK: Psa 107:36

there he : Psa 146:7; Luk 1:53

a city : Psa 107:7; Act 17:26

TSK: Psa 107:37

sow : Isa 37:30; Jer 29:5, Jer 31:5; Eze 28:26; Amo 9:13-15

which may : Psa 65:9-13; Gen 26:12; Joe 1:10-12; Hag 1:5, Hag 1:6, Hag 1:10, Hag 1:11, Hag 2:16-19; Zec 8:12; Act 14:17; 1Co 3:7; 2Co 9:10

TSK: Psa 107:38

He blesseth : Psa 128:1-6; Gen 1:28, Gen 9:1, Gen 12:2, Gen 17:16, Gen 17:20; Exo 1:7; Deu 28:4, Deu 28:11, Deu 30:9; Jer 30:19; Eze 37:26

suffereth : Psa 144:13, Psa 144:14; Gen 30:43, Gen 31:9; Exo 9:3-7, Exo 12:38; Deu 7:14; Pro 10:22

TSK: Psa 107:39

Again : The incidents detailed in these verses, which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God, appear to be brought forward to illustrate the return of the Israelites from captivity, and the punishment of their oppressors the Babylonians. Wherefore, at last, as in a common chorus, they conclude with exhorting each other to a serious consideration of these things, and to make a proper return to the Almighty.

they are : Psa 30:6, Psa 30:7; Gen 45:11; Rth 1:20, Rth 1:21; 1Sa 2:5-7; 2Ki 4:8, 2Ki 8:3; Job 1:10-17

oppression : Exo 1:13, Exo 1:14, Exo 2:23, Exo 2:24; Jdg 6:3-6; 2Ki 10:32, 2Ki 13:7, 2Ki 13:22, 2Ki 14:26; 2Ch 15:5, 2Ch 15:6; Jer 51:33, Jer 51:34

TSK: Psa 107:40

poureth : Job 12:21, Job 12:24; Isa 23:8, Isa 23:9

contempt : Psa 78:66; Exo 8:3, Exo 8:17, Exo 8:24; Jos 10:24-26; Jdg 1:6, Jdg 1:7, Jdg 4:21; 1Sa 5:9, 1Sa 6:4; 1Ki 21:19; 2Ki 9:35-37; Dan 4:33, Dan 5:5, Dan 5:6, Dan 5:18-30; Act 12:23; Rev 19:18

causeth : Psa 107:4; Job 12:24; Jer 13:15-18

wilderness : or, void place

TSK: Psa 107:41

setteth : Psa 113:7, Psa 113:8; Rth 4:14-17; 1Sa 2:8; Est 8:15-17; Job 5:11, Job 8:7, Job 11:15-19; Job 42:10-12; Jer 52:31-34; Jam 5:11

from : or, after

maketh : Psa 78:52, Psa 128:6; Gen 23:5-7, Gen 48:11; 1Sa 2:21; Job 21:11, Job 42:16; Pro 17:6; Isa 49:20-22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 107:1

O give thanks unto the Lord, for he is good - See the notes at Psa 106:1.

For his mercy endureth for ever - He is unchanging in his mercy. It is an attribute of his very nature. He is constantly manifesting it. The word rendered "mercy"here, however - חסד chesed - is more general in its signification than our word "mercy."Our word means "favor shown to the guilty;"the Hebrew word means kindness, goodness, benignity in general. It is this which is celebrated in the psalm before us.

Barnes: Psa 107:2

Let the redeemed of the Lord say so - They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character. The word rendered "redeemed"here - from גאל gā'al - means "delivered, rescued,"without reference to any price paid for the deliverance. It refers here not to a ransom from "sin,"but to deliverance from "danger."The probable allusion is to the deliverance from the captivity in Babylon. Compare the notes at Isa 43:3.

Whom he hath redeemed from the hand of the enemy - the power of the enemy. That is, He has saved them from their enemies, and has not suffered them to be destroyed by them. What is here said is true in the most eminent sense of those who are redeemed by the blood of the Son of God, and who are made heirs of salvation. Every consideration makes it proper that they should praise the Lord. Of all on earth, they have most occasion for such praise; of all among people, it may be presumed that they will be best qualified to appreciate the goodness of the Lord.

Barnes: Psa 107:3

And gathered them out of the lands - The countries where they were scattered. In the times of the captivity the people were not all taken to one place, or did not all abide in one place. In the long exile - of seventy years - in Babylon, they would naturally be much scattered in the different provinces; and the attempt to collect them together, to restore them again to their native land, might be attended with much difficulty.

From the east ... - From all quarters; from the places where they were scattered abroad. That is, one taking his position in Babylon would see them dispersed from that place as a center into all the surrounding country.

And from the south - Margin, as in Hebrew, "from the sea."In general, in the Old Testament, the word "sea"is used for the west, because the western boundary of the land of Palestine was the Mediterranean Sea. Compare Psa 139:9. But the supposed position of the speaker here is "Babylon,"and on that account the south might be fitly designated by the word "sea;"as, on the south of Babylon, the Persian Gulf and the Indian Ocean would be soon reached.

Barnes: Psa 107:4

They wandered in the wilderness - On their return from Babylon; or, when God was conducting them again to their own land. The word "wilderness"in the Scriptures means a desolate, barren, uninhabited region, usually destitute of trees, of springs, and of water-courses. It does not denote, as it does with us, a region of extensive "forests."Compare the notes at Mat 4:1.

In a solitary way - Rather, in a "waste"way; a land that was desolate and uncultivated.

They found no city to dwell in - In their journeyings. This was true of the region between Babylon and Palestine; a wide, barren, desolate waste.

Barnes: Psa 107:5

Hungry and thirsty - As they would be, when wandering in such a desert. A more literal and expressive rendering would be, "Hungry - also thirsty."

Their soul fainted in them - The word used here - עטף ‛âṭaph - means properly to cover, to clothe, as with a garment, Psa 73:6; or a field with grain, Psa 65:13; then, to hide oneself, Job 23:9; then, to cover with darkness, Psa 77:3; 102, title; thus it denotes the state of mind when darkness seems to be in the way - a way of calamity, trouble, sorrow; of weakness, faintness, feebleness. Here it would seem from the connection to refer to the exhaustion produced by the want of food and drink.

Barnes: Psa 107:6

Then they cried unto the Lord in their trouble - The language in this verse is repeated in this psalm in Psa 107:13, Psa 107:19, Psa 107:28 - as if this were the main subject of the psalm, that when the people of God in different circumstances, or under various forms of trouble, call upon God, he hears them and delivers them.

And he delivered them out of their distresses - The verb from which the noun used here is derived has the idea of being "narrow, straitened, compressed."Hence, the word comes to be used in the sense of distress of any kind - as if one were pressed down, or compressed painfully in a narrow space.

Barnes: Psa 107:7

And he led them forth by the right way - A literal version, if the term necessary to express it might be allowable, would be,"He wayed them in a straight way;"he made a way for them, and that was a straight way. He conducted them in the most direct path to the land to which they were going.

That they might go to a city of habitation - A city where they might permanently dwell. The word "city"here seems to be used in the sense of "abode;"and the idea is, that he led them to a land where they might cease to be wanderers, and might find a settled home.

Barnes: Psa 107:8

Oh that men would praise the Lord for his goodness - More literally, "Let such - or, let these - praise the Lord for his goodness,"the word "men"having been supplied by our translators. Yet it is not improper to suppose that a wider range is intended than would be denoted if it were confined to those who had then been delivered. It was evidently designed to impress the minds of those who might use this psalm in their devotions; and the idea is, that the deliverance then vouchsafed to the people of God in their troubles should lead all to praise and adore him. Such a surprising interposition suggested an important lesson in regard to God, applicable to all people; and should lead all to praise him in view of the trait of character thus manifested, as that of a God who hears prayer when his people are in trouble, and who can make a straight path before them when they are in danger of being lost, and who can conduct them through the wilderness - the waste places - of this world, as he did his people across the pathless sands of the desert. The true use of all history is to teach us lessons about God.

And for his wonderful works to the children of men - His doings as suited to excite wonder and admiration. His dealings with his people in the desert furnished one illustration of this; the world is full of such illustrations. The desire expressed in this verse suggests the great lesson of the psalm.

Barnes: Psa 107:9

For he satisfieth the longing soul - This does not mean - what is indeed true in itself - that God has made provision for the "soul"of man, and satisfies it when it longs or pants for its needed supply, but the reference is to the creatures of God - the living things that he has made; and the idea is, that he has made provision for their needs. He gives them food and drink, so that their needs are met. The "particular"reference here, however, in the word rendered "longing"is to "thirst,"as contradistinguished from the other member of the verse, where the reference is to "hunger."So the word is used in Isa 29:8.

And filleth the hungry soul with goodness - Supplies the needs of the hungry with "good;"that is, with that which is "good"for it; which meets its needs, and imparts strength and happiness.

Barnes: Psa 107:10

Such as sit in darkness - The reference in these verses Psa 107:10-14 is evidently to the children of Israel, when in Babylon; and the design is, to show the goodness of God to them in their trouble, and the occasion which they had for praising him on that account. To "sit in darkness"is significant of great ignorance (compare the notes at Luk 1:79; notes at Isa 9:2); or of affliction and trouble, as darkness is an emblem of calamity.

And in the shadow of death - A dark, gloomy, chilly shade such as "Death"would cast if he stood between us and the light. See the notes at Job 3:5; compare Job 10:21; Psa 23:4; Psa 44:19; Isa 9:2. The reference is to the sad and gloomy residence of the Hebrews in the land of captivity.

Being bound in affliction and iron - Captives and slaves. Compare Psa 105:18.

Barnes: Psa 107:11

\tx4500 Because they rebelled against the words of God - The commands of God. They did not keep his commandments. Their captivity was produced by national disobedience. See the notes at Dan 9:5-8.

And contemned the counsel - They despised the instructions of God. The law of God, at the same time that it "is"law, is of the nature of "counsel,"since it is indicative of what God regards as wise and good, and since it is the best "advice"that God can give to people. A just and righteous law, while it involves "obligation"to obey it, is also the best counsel that can be given, and implies that the highest "wisdom"would be shown in being obedient to it. God will "command"nothing which he would not "advise,"and which it would not be "wisdom"to obey.

Of the Most High - Of God, who, being supreme, has a right to rule over all, and to require that his laws shall be obeyed.

Barnes: Psa 107:12

Therefore he brought down their heart - Their pride; their self-sufficiency; their self-complacency. They thought that they could do without God; they relied on their own resources, and were self-satisfied; but God showed them that all this was vain, and humbled them, as he often does the proud, in the dust.

With labour - With trouble; with affliction; with disappointment; with reverses; with sorrow. The Hebrew word - עמל ‛âmâl - would include all this. Compare Gen 41:51; Deu 26:7; Job 3:10; Job 16:2.

They fell down - They, as it were, "stumbled"- for so the Hebrew word means. They were walking along with a haughty air, and a high look, and suddenly they stumbled and fell.

And there was none to help - No God to interpose; no nation to befriend them; no human arm to be stretched out for their deliverance. God gave them up, helpless, to the just consequences of their folly and wickedness.

Barnes: Psa 107:13

Then they cried unto the Lord in their trouble - Compare Dan. 9. This is repeated in the psalm in Psa 107:6, Psa 107:13, Psa 107:19, Psa 107:28 - in all the divisions of the psalm except the last. See the notes at Psa 107:6.

Barnes: Psa 107:14

He brought them out of darkness and the shadow of death - From their captivity; from calamity which seemed to be as gloomy as the shadow of death.

And brake their bands in sunder - Delivered them from their bondage, as if the bands of a prisoner or captive were suddenly broken.

Barnes: Psa 107:15

Oh that men would praise ... - See the notes at Psa 107:8. The idea here is that the things just referred to "should"call forth expressions of gratitude to God. The immediate reference is to those who had partaken of these proofs of the divine goodness, but still the language is so general as to be applicable to all classes of people.

Barnes: Psa 107:16

For he hath broken the gates of brass - The immediate "reason"here given for praising the Lord is that he had "broken the gates of brass,"continuing the thought from Psa 107:10-14. In the previous part of the psalm, in giving a reason for praising the Lord, the fact that he feeds the hungry was selected Psa 107:9 because in the preceding part the allusion was to the sufferings of hunger and thirst Psa 107:4-5; here the fact that he had broken the gates of brass is selected, because the allusion in the immediately preceding verses Psa 107:12-14 was to their imprisonment. In the construction of the psalm there is great regularity. The "gates of brass"refer probably to Babylon; and the idea is, that their deliverance had been as if the brass gates of that great city had been broken down to give them free egress from their captivity. Thus the conquest of Babylon by Cyrus is announced in similar language: "I will break in pieces the gates of brass, and cut in sunder the bars of iron,"Isa 45:2. See the notes at that passage.

Barnes: Psa 107:17

Fools, because of their transgression - Wicked people, considered as fools, because they "are"transgressors. Compare Psa 14:1, note; Psa 73:3, note; Psa 75:4, note. The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity at Babylon; but the language is made general because it will with equal propriety describe the conduct of all wicked people. There is nothing more foolish than an act of wickedness; there is no wisdom equal to that of obeying God.

And because of their iniquities, are afflicted - A more literal rendering of this verse would be, "Fools from the way of their transgressions (that is, by their course of transgression), and by their iniquities, afflict themselves."The idea is, that it is "in the very line"of their trangressions; or, that they "bring it upon themselves."All punishment is in fact in the line of the offence; that is, sin leads directly to it; or, in other words, if a man treads along in the path of sin, he will come to this result - to punishment. Punishment is not arbitrary on the part of God, and it is not of the nature of a mere direct infliction from his "hand."It is what people mete out to themselves, and what they might have avoided if they had chosen to do so.

Barnes: Psa 107:18

Their soul abhorreth all manner of meat - All food; all that is to be eaten. The word rendered "abhorreth"is a word which is used with reference to anything that is abominable or loathsome; that from which we turn away with disgust. The language is expressive of sickness, when we loathe all food.

And they draw near unto the gates of death - They are sick, and are ready to die. The reference is to the under world - the world where the dead are supposed to dwell. This is represented here as a city which is entered through gates. See the notes at Psa 9:13.

Barnes: Psa 107:19

Then they cry unto the Lord... - See Psa 107:6, note; Psa 107:13, note. The meaning here is, that if the "sick"cry to the Lord, he hears them, and delivers them. This cannot mean that it "always"occurs, but it occurs "so often"as to show that God can and does interpose to save; "so often"as to encourage us thus to call upon him when we are sick; "so often"as to lay a proper foundation for praise. Many persons - very many - can recall such instances in their own lives, when they seemed to all human appearance to be drawing near to the gates of death, and when, in connection with prayer, their disease took a favorable turn, and they were restored again to health. Compare the notes at Jam 5:14-15.

Barnes: Psa 107:20

He sent his word, and healed them - He did it by a word; it was necessary for him merely to give a command, and the disease left them. So it was in the life of the Saviour, who often healed the sick by a "word"Mat 8:8; Luk 7:7; and so now restoration from disease often seems to be accomplished as if some word had been spoken by one who had power, commanding the disease to depart. In all cases, also, whatever means may be used, healing power comes from God, and is under his control. Compare Psa 30:2.

And delivered them from their destructions - From what would have destroyed them, if it had not been checked and removed.

Barnes: Psa 107:21

Oh that men... - See the notes at Psa 107:8. Who can help joining in this wish, that those who have been restored from sickness, who have been raised up from the borders of the grave, "would"praise God for it! Who can help wishing that they had the feelings of Hezekiah when he was saved from the sickness which threatened his life - saved by the direct and manifest interposition of God - when he said Isa 38:20, "The Lord was ready to save me: therefore we will sing my songs to the stringed instruments, all the days of our life in the house of the Lord!"Who can help wishing that people everywhere would see in such interpositions the proof of the benevolence of God, and would thank him that he has not forgotten guilty and suffering people!

Barnes: Psa 107:22

And let them sacrifice - As in the cases before Psa 107:9, Psa 107:16, this is connected with the preceding part of the psalm, or is a "continuation"of the thought which had been interrupted by the prayer, "Oh that men would praise the Lord."The particular idea here is, that they who have been sick, and who have been restored to health, should offer the sacrifice of thanksgiving; or, that they are the proper persons to praise the Lord. The word "sacrifice"here is used in a large sense to denote worship or adoration. Let them worship God with thanks or praises.

The sacrifices of thanksgiving - Hebrew, "praise."Let them offer praise.

And declare his works with rejoicing - Margin, as in Hebrew, "singing."Let them set forth his "doings"in songs. Compare Psa 9:11.

Barnes: Psa 107:23

They that go down to the sea in ships - The scene here changes again. From those that wander in the desert - from those who are in prison - from those who are sick - the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds there occasion for praise to God. The phrase "go down"or "descend"is employed here because the sea is lower than the land, and because we "descend"when we embark on board of a vessel.

That do business ... - Whose business or employment is on the ocean.

Barnes: Psa 107:24

These see the works of the Lord - They - sailors - have a special opportunity to see the works of God. They see manifestations of his power which are not seen on the land. They see things which seem to come "directly"from God; which are "immediately"produced by him - not as the things which occur on the land, which are the result of "growth,"and which are slowly developed. They seem in the solitariness and grandeur of the ocean to stand more directly in the presence of the great God.

And his wonders in the deep - In the abyss; in that which is distinguished for its "depth,"as the mountains are for their height. Compare Psa 148:7.

Barnes: Psa 107:25

For he commandeth - Hebrew, "he says;"that is, He speaks the word, and it is done. The mere expression of his will raises up the storm, and throws the sea into commotion.

And raiseth the stormy wind - Margin, as in Hebrew, "Maketh to stand."The "stormy wind"is literally, the wind of the tempest.

Which lifteth up the waves thereof - The waves of the ocean. The wind seems to take them up, and lift them on high.

Barnes: Psa 107:26

They mount up to the heaven - The mariners. That it refers to the seamen, and not to the waves, is apparent from the close of the verse: "their soul is melted."

They go down again to the depths - The word here is different from that used in Psa 107:24, and rendered "deep,"but the idea is essentially the same. It is the sea or ocean considered as "deep;"as bottomless. The idea here is, that they seem to descend into the very depths of the ocean.

Their soul is melted because of trouble - It seems to dissolve; it loses all its vigor; it faints. The word used - מוג mûg - means to melt; to flow down; to soften; and is then applied to the heart or mind that loses its courage or vigor by fear or terror. Exo 15:15; Jos 2:9, Jos 2:24; Nah 1:5. The "trouble"here referred to is that which arises from fear and danger.

Barnes: Psa 107:27

They reel to and fro - The word used here - חגג châgag - means to dance as in a circle; then, to reel, or be giddy as drunkards are.

And stagger ... - This word means to move to and fro; to waver; to vacillate; and it is then applied to a man who cannot walk steadily - a drunkard. So the vessel, with the mariners on board, seems to stagger and reel in the storm.

And are at their wit’ s end - Margin, as in Hebrew, "All their wisdom is swallowed up."That is, They have no skill to guide the vessel. All that has been done by the wisdom of naval architecture in constructing it, and all that has been derived from experience in navigating the ocean, seems now to be useless. They are at the mercy of the winds and waves; they are dependent wholly on God; they can now only cry to him to save them. Often this occurs in a storm at sea, when the most skillful and experienced seaman feels that he can do no more.

Barnes: Psa 107:28

Then they cry unto the Lord in their trouble ... - See Psa 107:6, Psa 107:13, Psa 107:19. Sailors pray. If they do not pray elsewhere, they often do in a storm, when in danger of being wrecked and lost. A storm at sea brings hundreds on their knees who never prayed before - for they feel that their only help is in God, and that it is a fearful thing to die. Then they do "right."They do what "ought"to be done. But they do then only what people ought always to do, for it is as plain a duty to pray when we are in safety as when we are in danger; when sailing on a smooth sea as in a storm; when on the land as on the ocean. People anywhere, and at any time may die; and people everywhere and at all times "should,"therefore, call upon God. Storms, tempests, fire, disease, and danger, only impel people to do what they should do always from higher motives, and when their motives will be likely to be more disinterested and pure.

Barnes: Psa 107:29

He maketh the storm a calm - God does this, and God only can do it. The fact, therefore, that Jesus did it Mat 8:26, proves that he was divine. There can be no more striking proof of divine power than the ability to calm the raging waves of the ocean by a word. This is literally, "He places the tempest to silence."

So that the waves thereof are still - Are lulled. The ocean ceases to be agitated, and the surface becomes smooth. Nothing is more still than the ocean in a calm. Not a breath of air seems to stir; not a ripple agitates the surface of the sea; the sails of the vessel hang loose, and even the vessel seems to be perfectly at rest: "As idle as a painted ship upon a painted ocean."So God can calm down the tempest of the soul. He can make the mind which was heaving and tossed, like the ocean, with anguish on account of guilt, and which trembled in view of the coming judgment, as calm as the ocean is when in its state of perfect repose. God can do "this,"and none "but"God can do it; and as Jesus thus stills the agitation of the guilty soul, as he did the waves of the sea, "this"proves also that he is divine.

Barnes: Psa 107:30

Then are they glad because they be quiet - Because the storm subsides, and they have the feeling of safety from danger.

So he bringeth them - Rather, "And he guides them."

Unto their desired haven - The word translated "haven"occurs nowhere else. By some it is rendered "shore,"but the word "haven"or "port"seems best to express the sense of the passage: "the haven of their desire."No one can appreciate this fully who has not been long at sea, and who has not experienced the intense desire once more to see "land."Even then no one experiences it fully who has not some object there which he desires to see, or to accomplish. If his business is there, if it is his native land, if his father, mother, wife, or children are there, if it is the place of his father’ s sepulchre, and the place where he was born and reared, how intense becomes the desire to see that land once more. So God brings his people to rest in heaven - their haven, their home. After being tossed by the tempests of life, after encountering its storms and dangers, after the fear and agitation experienced, he stills the storms; the way becomes smooth and calm; the end of the voyage is serene; and death is like the ship smoothly gliding into port with its sails all set. The soul enters heaven - the desired haven - the port that was longed for; a safe haven, beyond all storms or tempests; an eternal home!

Barnes: Psa 107:31

Oh that men... - See Psa 107:8, note; Psa 107:15, note; Psa 107:21, note. Assuredly they who are thus delivered from the dangers of the sea should praise the Lord; they who have seen the wonders of God on the great ocean should "never"forget God.

Barnes: Psa 107:32

Let them exalt him also - Let them lift up his name on high; let them make it conspicuous. The word means "to lift up,"and is applied to praise because we thus, as it were, "lift up"God, or make him conspicuous.

In the congregation of the people - Not merely in private, but in public. As his doings are public and conspicuous - as they pertain to all - people should acknowledge him in their public capacity, or when assembled together.

And praise him in the assembly of the elders - The old men; the men eminent for experience and wisdom. Perhaps this refers to those who occupied some official position in public worship, as appointed to preside over that worship, and to conduct it. We know that the arrangement was early made to appoint a body of aged men to preside over the assemblies for worship, and to direct the devotions of the people. In the presence of such venerable and venerated men, they are here exhorted to give due praise to God. The "reason"for this seems to be partly drawn from what had been referred to in the previous verses - the power of God as seen in stilling the tempests of the ocean; and partly from what is immediately referred to - the blessing of God on the labors of man in cultivating the earth.

Barnes: Psa 107:33

He turneth rivers into a wilderness - He makes great changes in the earth; he shows that he has absolute dominion over it. See the notes at Isa 44:26-27. On the word "wilderness,"see the notes at Psa 107:4. The point here is, that God had such control over nature that he could make the bed of a river dry and barren as the rocky or sandy desert. He could effectually dry up the stream, and make it so dry and parched that nothing would grow but the most stunted shrubs, such as were found in the waste and sandy desert.

And the water-springs into dry ground - The very fountains of the rivers: not only drying up the river itself by leading it off into burning wastes where it would be evaporated by the heat, or lost in the sand - but so directly affecting the "sources"of the streams as to make them dry.

Barnes: Psa 107:34

A fruitful land - Hebrew, A land of fruit. That is, a land that would produce abundance. The word "fruit"here is not used in the limited sense in which we now employ it, but means any productions of the earth.

Into barrenness - Margin, as in Hebrew, "saltness."The word is used to denote a barren soil, because where salt "abounds"the soil "is"barren. Thus it is around the Dead Sea. Compare Job 39:6; Jer 17:6. See also Virg. Geor. II. 238, "Salsa ... tellus - frugibus infelix;"Pliny, Hist. Nat. 31. 7; Bochart, Hieroz. t. i., p. 872.

For the wickedness of them that dwell therein - As he overthrew Sodom and Gomorrah; probably alluding to that.

Barnes: Psa 107:35

He turneth the wilderness into a standing water - A pool; a lake. See the notes at Isa 35:6-7.

And dry ground into water-springs - Not merely watering it with rain from heaven, but causing gushing fountains to break forth, and to flow continually, diffusing fertility and beauty everywhere.

Barnes: Psa 107:36

And there he maketh the hungry to dwell - Those who were in want; those who would have perished. It is not necessary to refer this to any particular case. It is a general statement, pertaining to changes which God makes upon the earth, as great as if he "should"thus convert a desert into a fruitful field - a barren waste into a land abounding in springs of water; as if he should conduct there a company of famished men, and provide for them food in abundance.

That they may prepare a city for habitation - A permanent dwelling-place for man.

Barnes: Psa 107:37

And sow the fields, and plant vineyards - Cultivate the earth. The culture of the vine was an important feature in agriculture in Palestine, and hence, it is made so prominent here.

Which may yield fruits of increase - The fruits which the earth produces.

Barnes: Psa 107:38

He blesseth them also - In the manner immediately specified.

So that they are multiplied greatly - This was regarded as one of the highest blessings which God could confer, and hence, it was so often promised by him to the patriarchs, as a proof of his favor, that their seed should be as the stars of heaven, and as the sand upon the sea-shore. Gen 13:16; Gen 22:17; Gen 26:4; Gen 32:12.

And suffereth not their cattle to decrease - The keeping of herds of cattle was also an important point in husbandry, and hence, it was a blessing that they were made to increase, and that they were kept from the diseases to which cattle are subject.

Barnes: Psa 107:39

Again, they are minished ... - literally, "And they are made to decrease."That is - all is in the hand of God. He rules and directs all things. If there is prosperity, it comes from him; if there are reverses, they occur under his hand. People are not always prosperous. There are changes, misfortunes, disappointments, sorrows. God so deals with the race as in the bests manner to secure the recognition of himself: not always sending prosperity, lest people should regard it as a thing of course, and forget that it comes from him; and not making the course of life uniformly that of disappointment and sorrow, lest they should feel that there is no God presiding over human affairs. He visits now with prosperity, and now with adversity; now with success, and now with reverses, showing that his agency is constant, and that people are wholly dependent on him. In existing circumstances - since man is what he is - it is better that there should be alternations, reverses, and changes, than that there should be a uniform course.

Through oppression - Anything that "presses"or "straitens."

Affliction - Evil; here, in the sense of calamity.

And sorrow - Anguish, pain: of body or mind.

Barnes: Psa 107:40

He poureth contempt upon princes - He treats them as if they were common people; he pays no regard in his providence to their station and rank. They are subjected to the same needs as others; they meet with reverses like others; they become captives like others; they sicken and die like others; they are laid in the grave like others; and, with the same offensiveness, they turn back to dust. Between monarchs and their subjects, masters and their slaves, mistresses and their handmaidens, rich men and poor men, beauty and deformity, there is no distinction in the pains of sickness, in the pangs of dying, in the loathsomeness of the grave. The process of corruption goes on in the most splendid coffin, and beneath the most costly monument which art and wealth can rear, as well as in the plainest coffin, and in the grave marked by no stone or memorial. What can more strikingly show "contempt"for the trappings of royalty, for the adornings of wealth, for the stars and garters of nobility, for coronets and crowns, for the diamonds, the pearls, and the gold that decorate beauty, than that which occurs "in a grave!"The very language used here, alike in the Hebrew and in our translation, is found in Job 12:21. The word rendered "princes"properly means "willing, voluntary, prompt;"and is then applied to the generous, to the noble-minded, to those who give liberally. It then denotes one of noble rank, as the idea of rank in the mind of the Orientals was closely connected with the notion of liberality in giving. Thus it comes to demote one of noble birth, and might be applied to any of exalted rank.

And causeth them to wander in the wilderness - Margin, "void place."The Hebrew word - תהו tôhû - means properly wasteness, desolateness; emptiness, vanity. See Gen 1:2; Job 26:7; Isa 41:29; Isa 44:9; Isa 49:4. Here it means an empty, uninhabited place; a place where there is no path to guide; a land of desolation. The reference seems to be to the world beyond the grave; the land of shadows and night. Compare the notes at Job 10:21-22.

Where there is no way - literally, "no way."That is, no well-trodden path. All must soon go to that pathless world.

Barnes: Psa 107:41

Yet setteth he the poor on high from affliction - Margin, "after."The sense is not materially different. The idea is, that while he thus humbles princes, bringing them down from their lofty position, he has respect to the poor in their condition of suffering and trial, and raises them from that depressed state, and gives them prosperity. Thus he orders the circumstances of people, and shows his sovereignty.

And maketh him families like flock - Numerous as a flock. Large families were accounted a blessing among the Hebrews. See the notes at Psa 107:38.

Poole: Psa 107:2

The redeemed of the Lord all they whom God hath redeemed, as it is expressed in the next clause, or delivered from all the following calamities.

Say so to wit, that the Lord is good , &c., as it is Psa 107:1 .

Of the enemy of such as had taken them captives, either in battle, or in their travels, to which they were led by their own inclinations, or by their necessary occasions.

Poole: Psa 107:3

Bringing them into their own land, out of the several quarters of the world into which they had been carried.

From the south Heb. from the sea ; which in Scripture commonly notes the west, because the great midland sea was on the west of Canaan; but here, as it appears from the opposition of this to the

north it notes the south, so called from the Red Sea, which was on the south, and which is sometimes called the sea , simply and without addition, as Psa 72:8 114:3 .

Poole: Psa 107:4

They wandered in the wilderness mistaking their way, which they might easily do in the vast and sandy deserts of Arabia.

No city to dwell in or rather, no city or town inhabited , where they might refresh themselves, as travellers used to do; for they did not go into the wilderness to seek for a city or habitation there, but only intended to pass through it, as appears by the context, and by the nature of the thing.

Poole: Psa 107:5

Partly for want of necessary provisions, and partly through anguish of spirit.

Poole: Psa 107:6

Unto the Lord Heb. unto Jehovah , to the true God. For the heathens, of whom he speaks, had many of them some knowledge of the true God, and did in their manner worship him with and in their idols; and especially in their distresses, when they discovered the impotency of their idols, they did direct their prayer immediately to the true God, of which there are many instances of heathen writers.

He delivered them out of their distresses in answer to their prayers, which he did not because their prayers were acceptable to him, but partly, out of the benignity and compassionateness of his nature to all his creatures; partly, to encourage and preserve the use of prayer and religion among the Gentiles, and to oblige them to a more diligent search after the knowledge of the true God, and of his worship; and partly, to give his own people assurance of his great readiness to hear and answer all those prayers which with upright hearts they offered to him according to his word.

Poole: Psa 107:7

Led them forth out of the wilderness, where they had lost their way, Psa 107:4 .

A city of habitation: See Poole "Psa 107:4".

Poole: Psa 107:8

Oh that men would praise! Heb. Let them praise . Or, They shall praise , i.e. they are highly obliged to praise.

To the children of men not only to his peculiar people, but to all mankind, to whom he is very kind and bountiful.

Poole: Psa 107:9

The longing either the thirsty, opposed to the hungry here following; or the hungry, as this general phrase is limited and expounded in the next clause.

With goodness with the fruits of his goodness; with good things , Psa 103:5 ; with food and gladness, Act 14:17 ; with that good which they wanted and desired.

Poole: Psa 107:10

In darkness and in the shadow of death in a disconsolate and forlorn condition, in dark prisons or dungeons.

In affliction and iron with afflicting or grievous irons. Or, in the cords of affliction , as they are called, Job 36:8 , and particularly in iron fetters.

Poole: Psa 107:11

Against the words of God against God’ s commands, made known either,

1. By his written word delivered to the Jews, of which the Gentiles were not ignorant, which therefore they should have diligently inquired after and searched into, as the queen of Sheba came from the ends of the earth to hear the wisdom of Solomon, and as divers of the heathens travelled into very remote parts to gain a more perfect knowledge of the arts and sciences; which will justly be laid to their charge, and condemn them for their neglect of that Divine wisdom which was treasured up in the Holy Scriptures. Or,

2. By the prophets, who sometimes were sent to the Gentiles. Or,

3. By the law and light of nature, and by its interpreters, their wise and learned philosophers, who delivered many excellent rules and precepts of piety and virtue, which were sufficient, though not for their salvation without Christ, yet for the conduct of their lives in a great measure, and to leave them without excuse for their gross disobedience thereunto.

Poole: Psa 107:12

Their heart the pride, and rebellion, and obstinacy of their hearts.

With labour or, with trouble or troubles . They fell into their enemy’ s hands, and into hopeless and remediless miseries.

Poole: Psa 107:16

He restored them to liberty in spite of all impediments and oppositions.

Poole: Psa 107:17

Fools i.e. wicked men, whom he calls fools , because of the mischiefs which through their own folly they bring upon themselves.

Because of their transgression Heb. because of the way of their transgression , i.e. their custom and course of sinning, as the word way is used, Psa 1:1 Pro 2:12 . They did not fall into sin once or twice, as good men may do, but it was their usual practice, and therefore they are justly punished.

Afflicted with wasting sickness, as appears from Psa 107:18,20 . Compare Job 33:19 , &c.; Psa 39:11 , &c.

Poole: Psa 107:18

Their soul ; either themselves with all their soul; or their appetite, as the soul is taken, Job 33:20 Isa 29:8 . Abhorreth all manner of meat ; which is a Usual effect of great sickness. They draw near unto the gates of death ; they are sick well nigh unto death.

Poole: Psa 107:20

His word his command, or his blessing, which came with power.

Poole: Psa 107:22

Sacrifices of thanksgiving either properly so called; or praises and thanksgivings to God, which in Scripture are called sacrifices, because they are no less acceptable to God than costly sacrifices.

Poole: Psa 107:23

Go down to the sea he saith go down , either because the sea or the shore of it is commonly lower than their habitations from whence they come, or than the natural or artificial banks which are raised to prevent the inundation of the waters; or because the sea is lower than the earth, as may be gathered from the rivers which run down into it.

Do business whose occupation lies there, either as merchants or as mariners.

Poole: Psa 107:24

His wonderful works, either,

1. Of creation, fishes of various kinds and shapes, and some of prodigious greatness, which are unknown to other men. Or,

2. Of providence, in raising and laying storms, of which he speaks in the following verses

Poole: Psa 107:25

The winds and storms come not by chance, but by the disposition of Divine Providence.

Poole: Psa 107:26

To the depths towards the bottom of the sea.

Because of trouble through the perplexity of their minds, and fear of sudden and violent death.

Poole: Psa 107:27

Stagger like a drunken man not so much from the giddiness of their heads, which is not usual in persons accustomed to the sea, as through the violent and various motions of the sea and the ship.

Poole: Psa 107:32

In the congregation of the people not only in their own hearts and families, but even in public assemblies, and before all persons, as they have opportunity.

In the assembly of the elders the magistrates or rulers; who are here opposed to the people. The sense is, Let them not be ashamed nor afraid to speak of God’ s wonderful works and praises before the greatest of men, as mean persons commonly are. Compare Psa 119:46 . Or he mentions the elders particularly, because they were most apt to neglect and forget God, and to exalt themselves above and against him; and therefore it was meet and necessary that they should be acquainted with the almighty power and universal providence and dominion of God, that they themselves might learn subjection and reverence to God, and might promote it among their people.

Poole: Psa 107:33

Rivers either,

1. Properly so called; which he can divert or dry up when he pleaseth, as sometimes he hath done. Or rather,

2. Those grounds which are well watered, and therefore very fruitful, as the next verse explains this. And so

the water-springs here and Psa 107:35 , and the standing water , Ps 107 35 , are taken.

Into a wilderness into a dry ground, as it follows, which is like a parched and barren wilderness.

Poole: Psa 107:34

Into barrenness Heb. into saltness , which procures barrenness. See Deu 29:23 Jud 9:45 .

For the wickedness of them that dwell therein he doth not inflict these judgments by choice, or without cause, but for the punishment of sin in some, and the prevention of it in others.

Poole: Psa 107:35

Into a standing water into a well-watered and fruitful land.

Poole: Psa 107:36

The hungry poor people; who could not provide for themselves, or were banished from their own land by potent oppressors, and were driven into wildernesses, like them Job 30:3 , which God in pity to them made fruitful.

Poole: Psa 107:37

May yield Heb. and they shall make or procure from their fields and vineyards.

Fruits of increase such fruits as they use to produce.

Poole: Psa 107:38

Preserves them from abortion and deadly diseases, and on the contrary causeth them to increase, as he said in the former branch, which is here repeated in other words, after the sane manner.

Poole: Psa 107:39

They these poor men, who, when they are exalted and blessed by God, kick at him, and grow insolent and secure, as the returner of men is,

are minished and brought low are by God’ s just judgment diminished in their numbers and in their blessings.

Through oppression, affliction, and sorrow or, through wicked oppression , (by the tyranny of others, whom God sends to spoil them of their abused riches,) and by other griefs or grievous calamities which God inflicts.

Poole: Psa 107:40

He poureth contempt upon princes those who were honourable and adored like gods by their people, and terrible to all their enemies, he renders them despicable to their own subjects, and to other nations; and this he doth suddenly, abundantly, and unavoidably, as this phrase of pouring it out upon them seems to imply. To wander in the wilderness, where there is no way ; either,

1. He giveth them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wit’ s end, not knowing what course to take. Or,

2. He banished them from their own courts and kingdoms, and forced them to flee into desolate wildernesses for shelter and subsistence.

Poole: Psa 107:41

Yet setteth he the poor on high: and whilst he bringeth down great potentates, at the same time he advanceth those who were obscure and contemptible. Like a flock, which increase very much in a little time.

PBC: Psa 107:4

See Philpot: THE HOUSELESS WANDERER

& See Philpot: THE WILDERNESS WANDERER 

Haydock: Psa 107:1

The prophet praiseth God for benefits received.

Haydock: Psa 107:1

Himself. By repeating here what occurs in Psalm lvi., and lix. David teaches us to excite our fervour by such sentiments as have formerly made an impression upon us. (Berthier) ---

He spoke before of his own victories: now he considers those of Christ, and of his Church, (Genebrard) as well as the state of the captives. (Theodoret) (Calmet)

Haydock: Psa 107:2

My heart, &c. Is not repeated in Hebrew. But it is, [in] Psalm lvi. 8.

Haydock: Psa 107:3

Arise, my glory. Is found also in this psalm, though not here in Hebrew, &c. St. Jerome (ad Sun.) thinks some copyist has inserted it. (Calmet) ---

But it seems to be here in its proper place. (Berthier)

Haydock: Psa 107:4

Nations. David made various conquests, which prefigured those of Christ, to whom the rest of the psalm belongs. (St. Augustine) (Worthington)

Haydock: Psa 107:7

That. See Psalm lix. 7. (Worthington)

Haydock: Psa 107:8

Holiness. Or holy one, sancto: (Haydock) meaning Jeremias xxv. 11., who foretold the end of the captivity, (Calmet) or David himself, and the Messias, his son, in whom he will rejoice. (Haydock)

Gill: Psa 107:1

O give thanks unto the Lord,.... As all men should do, at all times and for all things; the psalm begins as the former does, and gives the same reasons for thanksgiving.

For he is good; and does good, and is the author of all good.

For his mercy endureth for ever; and men in every age are partakers of it.

Gill: Psa 107:2

Let the redeemed of the Lord say so,.... That the Lord is good, and his mercy everlasting; since their redemption is a proof of his goodness, and an instance of his mercy; this is not to be understood of the Israelites redeemed from Egyptian bondage, or from the Babylonish captivity, though they had abundant reason to say as above; but rather of all such who are delivered from any sort of slavery, bondage, and confinement; whether from the power of a disease, or from a prison, or from wicked and unreasonable men; and from captivity in an enemy's country, where they have been used very severely; and as the providence of God is concerned in all such deliverances, thanks should be given him: it seems best to understand it of those who are spiritually redeemed by Christ, this phrase being frequently used of such, Isa 35:10, who may be said to be so, since Christ is the author of their redemption; they are redeemed, not by themselves, nor by any creature, but by the Lord; who being their God, and near kinsman, had a right to redeem them, and, being God, was able to do it, and who has effected it by his precious blood; so that he has a right unto them and a property in them, which this phrase also suggests; and for all which they have great reason to praise the Lord and his goodness, and sing the new song of redeeming love. Whom he hath redeemed from the hand of the enemy from all their sins which war against their souls; from Satan their implacable adversary, who is stronger than they; from the law, which curses and threatens them with damnation and death; from death itself, the last enemy, and indeed from the hand of all their enemies, be they who they may.

Gill: Psa 107:3

And gathered them out of the lands,.... This cannot have respect to the bringing of the children of Israel out of Egypt; for they were not then brought out of several countries, but from one land only: nor to the Babylonish captivity; for, though some might be gathered out of different provinces, yet not from east, west, north, and south, as here expressed. It best suits with the gathering of the redeemed in the effectual calling, and particularly the calling of the Gentiles in Gospel times; to which the title of the Syriac version before mentioned has respect. The elect of God are gathered in consequence of being redeemed, Zec 10:8, they are gathered out of the world, and from among the men of it; they are gathered to Christ, and by him; they are gathered into his churches, and to communion with them, and to a participation of all privileges and ordinances: and this is usually done by the ministering of the Gospel, which is sent into all the world for this purpose; and a distinguishing blessing of grace it is to be gathered out from the rest of the world, and favoured with such rich mercies. Such have reason to adore the grace of God, and to show forth his praise, who has called them by his grace, and separated them from others for himself.

From the east and from the west, and from the north and from the south; or, "from the sea" ^f; the southern sea, as the Targum; or the Red sea, the Arabian or Persian sea. The elect of God, and redeemed of the Lord, lie in all parts of the world; and from thence they are gathered by the ministry of the word unto Christ: this was fulfilled in the first times of the Gospel, and will be more so in the latter day; see Isa 43:5.

Gill: Psa 107:4

They wandered in the wilderness in a solitary way,.... Not the people of Israel, as the Targum. These seem not to be particularly intended, whatever allusion there may be to their passage through the wilderness to Canaan's land; but rather, in general, travellers through waste places, especially the wild deserts of Arabia; where the wind blowing the sand, covers the roads with it, so that frequently travellers lose their way, and wander about, till directed to it by one providence or another. Some compare this with the case of the Old Testament saints, mentioned in Heb 11:37 others with the church in the wilderness, and the witnesses prophesying in sackcloth, Rev 11:2. But it is certain that the redeemed and gathered are here meant; and this fitly describes their case, before and at effectual calling: they are in the wilderness of the people, Eze 20:35, from whence they are gathered; are in a state of error and ignorance; are like straying sheep, gone out of the right way; and are as lost sheep, they have lost their way; and though there may be many ways that present unto them, and which they think bid fair to be the right way; yet the true way of peace, life, and salvation by Christ, they know not, while in a state of nature and unregeneracy; and when they come to be effectually called, they see themselves to be in a bewildered state and condition.

They found no city to dwell in; nor even to call at or lodge in, for miles together; which is the case of travellers in some parts, particularly in the deserts of Arabia. Spiritual travellers find no settlement, rest, peace, joy, and comfort, but in Christ; nor any indeed in this world, and the things of it; here they have no continuing city, Heb 13:14.

Gill: Psa 107:5

Hungry and thirsty,.... As travellers in deserts sometimes are; their provisions being spent they bring with them, and none to be had on the road; there being no inns to stop at, nor any sort of food to eat, nor springs of water to drink of. In such a condition are souls, when, like the prodigal, they come to themselves, and are thoroughly convinced of their state and condition by nature; they find themselves starving and famishing, and no provision to be had from themselves or the creature: they hunger after Christ, the bread of life, and thirst after his grace, the water of life, and the blessings of it; they hunger and thirst after his righteousness, and justification by it; after the pardon of their sins through his blood, and after salvation by him, and an interest in it; after more knowledge of him, and communion with him.

Their soul fainted in them; for want of food and drink; as men do, in a spiritual sense, for want of Christ, the blessings of his grace, particularly salvation; for want of views of interest in it, of the joys and comforts of it; see Psa 119:81. Some refer all this to the apostles and apostolic men, wandering in the Gentile world, hungry, thirsty, and without any certain dwelling place; see 1Co 4:11.

Gill: Psa 107:6

Then they cried unto the Lord in their trouble,.... To be directed in their way, and for food and drink, as travellers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah's mariners did, Jon 1:5. It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it; when the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way, and know not what to do; when they find themselves starving and ready to perish; and then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries.

And he delivered them out of their distresses; by leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained, Psa 107:7.

Gill: Psa 107:7

And he led them forth by the right way,.... Thus God by his providence directs travellers that have lost their way, and puts them into the right way. There is no doubt a very great concern of Providence in such a case, and which ought to be acknowledged with thankfulness. And thus the Lord leads awakened and inquiring souls to the right way of salvation; to Christ, who is the way, the truth, and the life; and directs and enables them to believe in him, to walk by faith, and to continue to walk in him, as they have received him; and which is a plain and straight way, in which they shall not stumble; yea, in which men, though fools, shall not err, wander, or lose themselves: and though this way is attended with many afflictions and tribulations, and so may be said to be a narrow and a rough way; yet it is a right one, and a safe one, it brings at last to eternal life: the Syriac version renders it, "by the way of truth".

That they might go to a city of habitation; a city to dwell in; the Targum is,

"to Jerusalem, a city to dwell in:''

but any city nearest for travellers is here meant; and in a spiritual sense may be intended, either Christ, the city of refuge, where awakened sinners are directed to flee to, and where they find safety and plenty of provisions; or the church of God, the strong city, about which salvation is as walls and bulwarks; and to which they come when effectually called, and become citizens of it; or the New Jerusalem church state, in which the tabernacle of God will be, and he will dwell with men, and they with him; or the ultimate glory and happiness of the saints in heaven, that city which has foundations, whose builder and maker is God; in which are everlasting habitations, and mansions of peace and rest for the people of God to dwell in, after they have gone through their troublesome passage in this wilderness.

Gill: Psa 107:8

O that men would praise the Lord for his goodness,.... For his providential goodness, in providing food and drink for them, when fainting; in directing them to their right way, when they had lost it; and in bringing them safe to the place they were bound for: and particularly for his special grace and goodness, in redemption and effectual calling; for bringing out of a wilderness state and condition, and supplying them with all spiritual provisions, and putting them in the right way to eternal glory and happiness.

And for his wonderful works to the children of men! as all the above things are wonderful ones, both in providence and grace. This verse is repeated at the close of each of the instances produced; in which the goodness of God appears to persons in distress, and who being delivered, ought to acknowledge it, and be thankful for it: or "confess": that is, declare to God his goodness, and to the children of men his wonderful works; so the Targum.

Gill: Psa 107:9

For he satisfieth the longing soul,.... The soul that is hungry and thirsty, and longs for food and drink, when nature in such circumstances craves. And so such who long for Christ and his grace, for an interest in him, and fellowship with him, the Lord satisfies with these things, as with marrow and fatness.

And filleth the hungry soul with goodness; with the goodness and fatness of his house; with good things; with the good things laid up in Christ and in the covenant; with the good things of the Gospel; with the grace and goodness of God in Christ; see Psa 65:4.

Gill: Psa 107:10

Such as sit in darkness, and in the shadow of death,.... This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common; whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living; and so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of unregeneracy, which is described in the same language, Isa 9:2, and which is a state of darkness and ignorance; they are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it; of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work; of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work; and are like those that are in the state of the dead; and indeed are dead in Adam, dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences, Psa 23:4. Being bound in affliction and iron; that is, with fetters of iron, which is very afflicting; see Psa 105:18, and fitly describes the people of God in a state of nature, who are led captive by Satan, at his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death: or, bound with affliction, as with iron; hence we read of fetters and cords of affliction, Job 36:8, with which good men may be held for their iniquities; or, however, are chastened with them for their good, Some refer all this to the state of the Christian church under the ten persecutions, Rev 2:10.

Gill: Psa 107:11

Because they rebelled against the words of God,.... All afflictions, as captivity and imprisonment, are generally for sin; which is a rebellion against God, and a transgression of his laws. Adam rebelled against the words of God, not giving credit to them, but believing the words of the devil; and so brought himself and all his posterity into that state of darkness, captivity, and death, before described. Some understand this only of the light of nature, and the dictates of it, against which men rebel; but rather it designs any and every revelation of the will of God, either in the law or in the Gospel; disobedience to which is rebellion against the words of God, and is highly resented by him.

And contemned the counsel of the most High; the advice he gives in his law, and by his prophets, what to do, and what to avoid: and which he gives by the ministers of the word, in his Gospel and in his ordinances; which are both called his counsel, Luk 7:30, the contempt of which is very displeasing to him, Pro 1:25.

Gill: Psa 107:12

Therefore he brought down their heart with labour,.... Humbled them under his mighty hand; brought down their haughty spirits and proud stomachs by one afflictive providence or another; by which the Lord humbles men, as he did the Israelites in the wilderness, and hides pride from them: or with trouble of mind, under a conviction of sin; when pride, which is the cause of rebellion against God, and of contempt of his counsel, is brought down, and the haughtiness of man laid low; and when men, humbled under a sense of sin, are made willing to submit to Christ and his righteousness, to God's way of saving sinners by him, to the law of God, and to the Gospel of Christ.

They fell down; they threw themselves prostrate at his feet for mercy; their heart and strength failed them, as the word signifies, and is used in Psa 31:10, terrified with a sense of divine wrath, they could not stand before the Lord, nor brave it out against him.

And there was none to help; they could not help themselves, nor was there any creature that could. There is salvation in no other than in Christ; when he saw there was none to help him in that work, his own arm brought salvation to him; and when sinners see there is help in no other, they apply to him, as follows.

Gill: Psa 107:13

Then they cried unto the Lord in their trouble,.... Their affliction, their hearts being brought down with labour, and they being and finding themselves in a state of darkness, in the shadow of death, in affliction and iron; or in soul troubles, under a sense of sin, and in a view of wrath and displeasure; under apprehensions of imminent danger, as the disciples in the storm; and therefore cry to the Lord, as they did,

Lord, save us, we perish, Mat 8:2.

And he saved them out of their distresses; from all their sins; from the curse of the law; from wrath to come; from hell and death; being both able and willing. The following verse further explains this.

Gill: Psa 107:14

He brought them out of darkness,.... In which they were by nature, into marvellous light; to see their interest in Christ, and his salvation; and to have the light of joy and comfort in him.

And the shadow of death; quickening them by his Spirit and grace; causing them to live by faith upon him; entitling them to eternal life, and securing them from eternal death.

And brake their bands in sunder; their cords and fetters of affliction; or their bands of sin, and the power of it; and loosed them whom Satan had bound and kept so for many years, and brought them into the glorious liberty of the children of God.

Gill: Psa 107:15

O that men would praise the Lord for his goodness,.... Or, "confess to the Lord his goodness or grace", or "mercy" ^g; own and acknowledge it, in delivering them from such a state of darkness and death, of thraldom and captivity; see Rom 6:17.

And for his wonderful works to the children of men! or, "confess" them before them; relate and declare them to them, what wonderful things he has done for them; that they may be affected with them, and that they may praise his name together; See Gill on Psa 107:9.

Gill: Psa 107:16

For he hath broken the gates of brass,.... The prison doors made of brass, as sometimes of iron, for the security of the prisoners; see Act 12:10. And cut the bars of iron in sunder; with which they were barred and secured. Hyperbolical phrases these, as Kimchi, expressing how exceeding strong the prison doors were, and the impossibility of an escape out of them, unless the Lord had delivered them; but when he works, none can let; all obstructions are easily removed by him; which is the sense of the words, see Isa 45:2. Vitringa, on Rev 12:2, interprets this of the subjection of the Roman emperors to the faith and obedience of Christ.

Gill: Psa 107:17

Fools, because of their transgression,.... Or, "because of the way" ^h "of it"; their sinful course of life; for it is not for a single transgression they are afflicted, but for a continued series of sinning, which is a transgression of the law of God. By "fools" are meant not idiots, men devoid of common sense and natural understanding, but immoral persons; such who have no understanding of divine and spiritual things; are destitute of the fear of God, which is the beginning of wisdom; without the true knowledge of God himself; place their happiness in sensual enjoyments; seek only the gratification of their lust; scoff at religion, make a mock at sin, and have no concern about a future state, and the welfare of their immortal souls.

And because of their iniquities, are afflicted; or "afflict themselves", or "find themselves afflicted" ⁱ; rather "bring affliction on themselves" ^k. Not that these are the only persons that are afflicted; for many truly wise, good, and gracious persons, have a large share of afflictions; though not in a way of punishment for sin, or in wrath and hot displeasure, but in a way of fatherly chastisement, and in love: nor are fools for the most part afflicted, nor so much as others; they are not in trouble and plagued as other men; which has been a stumbling to good men: however, sometimes they are afflicted in this life, and in a way of punishment for sin; and very often are but the more hardened by it; though to some it is an ordinance for good; they are awakened by it to a sense of sin, and acknowledgment of it, and to seek for pardoning grace and mercy. This is the "third" instance of persons in distress calling on the Lord, and finding relief ^l, and being under obligation to praise him.

Gill: Psa 107:18

Their soul abhorreth all manner of meat,.... Not only bread and common food, but dainty meat, the most delicious fare, Job 33:20, in which they most delighted in time of health, and too much indulged themselves in; and by that means brought diseases upon them, which caused this loathing in them, as is common. Thus to those who are distempered with sin, whose taste is not changed, nor can it discern perverse things, the word of God, the Gospel of Christ, which is delicious food, is not relished by them; the doctrines of it are insipid things, they loath them as light bread, as the Israelites did the manna.

And they draw near unto the gates of death; that is, the grave; the house appointed for all living; the dwelling place of men till the resurrection; and so is said to have gates and doors; see Job 33:22 and men sometimes are brought so low by affliction as that they seem to be near to death, just upon the brink of eternity, ready to enter into the grave, and lie down among the dead.

Gill: Psa 107:19

Then they cry unto the Lord in their trouble,.... A time of affliction is a time of trouble, and a proper season for prayer; and by it persons are brought to the throne of grace, when humbled under the mighty hand of God, to seek for relief. Hezekiah in his affliction prayed to the Lord, though Asa sought to the physicians only, and not to the Lord; this is to be understood of such who are convinced of their folly, brought to a sense of sin and danger, and therefore cry to the Lord for his sparing mercy, and pardoning grace.

And he saveth them out of their distresses: their afflictions, which were distressing to them, by removing their disorders and restoring them to health again; as follows.

Gill: Psa 107:20

He sent his word, and healed them,.... It was his will and pleasure they should be healed, and accordingly they were; he issued his orders for the removal of the affliction, and it was done; diseases are his servants, which come and go at his command; so Christ, in the days of his flesh, healed by speaking a word, Mat 8:3. This is true of Christ the essential Word, who was sent in the fulness of time, and was made flesh and dwelt among men, and went about healing all manner of diseases among the people; and who is also the physician of souls who came with healing in his wings; that is, with pardon of sin, for which his blood was shed: he is the only physician, the skilful, universal, and infallible one, and does all freely, and in a most marvellous manner, by his stripes, blood and wounds, and by an application of these to diseased persons sensible of their case. It may also be applied to the word of the Gospel; the law is the means of wounding, it is the killing letter; the Gospel is the means of healing, the doctrines of it are the leaves of the tree of life, which are for the healing of the nations; it is the doctrine of remission of sins by the blood of Christ, and by it Christ speaks peace and pardon to wounded consciences.

And delivered them from their destructions; from the destruction of the body, of the beauty and strength of it by diseases; restoring to health is a redeeming of the life from destruction; from the grave, the pit of corruption and destruction, so called because in it bodies corrupt, putrefy, and are destroyed by worms; and such who are savingly convinced of sin, and blessed with pardoning grace and mercy, are delivered from the everlasting destruction of body and soul in hell.

Gill: Psa 107:21

Oh that men would praise the Lord for his goodness,.... Both in restoring to bodily health, which is an instance of divine goodness; and in healing the diseases of the soul, or in the pardon of sin, which is according to the multitude of his mercies, and the riches of his grace.

And for his wonderful works to the children of men; bodily health is sometimes restored in a wonderful manner, when all means used are without success, and the prescriptions of doctors fail; and pardon of sin is a wonder of grace now, and will be to all eternity; and for these things praise ought to be given to the Lord, and they should be declared to men for his glory.

Gill: Psa 107:22

And let them sacrifice the sacrifices of thanksgiving,.... Not legal sacrifices, but spiritual and evangelical ones, the sacrifices of praise and thankfulness which God has enjoined are well pleasing to him through Christ, glorify him, and are but our reasonable service; see Heb 13:15.

And declare his works with rejoicing: tell them to the children of men, what he has done for them, for soul and body; let them come to Zion with joy and everlasting joy on their heads; to the gates thereof, or to the public assemblies of the saints, and there declare what great things the Lord has done for them; and has had compassion upon them in healing their bodily diseases, and curing them of their soul maladies.

Gill: Psa 107:23

They that go down to the sea in ships,.... This is the fourth instance of persons in distress crying to the Lord for help, and, having it, are laid under obligation to praise him; the case of seafaring men: so the Targum introduces it,

"mariners that go down to the sea in ships;''

the same form of expression as here is used in Isa 42:10. Some affirm the sea to be higher than the earth, but by this it should be lower; besides the earth is said to be founded on the seas, which suggests superiority; and all the rivers run into the sea, which supposes a declivity; but, be it so that it is higher than the earth, yet this phrase is to be justified by the shores being higher than the sea, from whence men go down to take shipping, as Kimchi observes; though Kimchi's father is of opinion that it respects persons going down into the ship, which is deep, as Jonah is said to do, Jon 1:3.

That do business in great waters: which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs; and in a storm much business is done, all hands are employed: or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, "as many as trade by sea", Rev 18:17.

Gill: Psa 107:24

These see the works of the Lord,.... In creation, the sea itself, its flux and reflux; the creatures in it, fishes of various forms and sizes: and in providence, in preserving ships and men in the most imminent danger, and even to a miracle; sometimes causing the wind to change or to subside in a moment, whereby deliverance is wrought.

And his wonders in the deep; the strange and wonderful creatures that are in the deep waters of the sea, and to be seen nowhere else; and the amazing appearances of divine providence, in delivering when in the greatest distress, and none at hand to help, and all hope of salvation gone.

Gill: Psa 107:25

For he commandeth, and raiseth the stormy wind,.... Winds are not raised by men, nor by devils, nor by angels, but by the Lord himself; who has created them, holds them in his fist, brings them out of his treasures, and sends them forth to do his will; if he speaks the word, gives but the order, a storm arises at once, and executes what he pleases, Psa 148:8.

Which lifteth up the waves thereof; that is, the waves of the sea; it comes down into it, and causes surges; which rise above the ship, and sometimes cover it, and ready to sink it; yea, even they are lifted up to the heavens, as it follows.

Gill: Psa 107:26

They mount up to the heaven,.... The waves which are lifted up by the stormy wind, and the ships which are upon them, and the men in them.

They go down again to the depths: one while they seem to reach the skies, and presently they are down, as it were, in the bottom of the sea, and are threatened to be buried in the midst of it; distress at sea is described in much the same language by Virgil and Ovid ^m.

Their soul is melted because of trouble; because of the danger of being cast away; so it was with Jonah's mariner's, and with the disciples in the storm; sea roaring, and men's hearts failing for fear, are joined together in Luk 21:25.

Gill: Psa 107:27

They reel to and fro, and stagger like a drunken man,.... Through the agitation of the water, and motion of the ship, not being able to stand upon deck.

And are at their wit's end; or, "all their wisdom is swallowed up" ⁿ; their wisdom in naval affairs, their art of navigation, their skill in managing ships, all nonplussed and baffled; they know not what method to take to save the vessel and themselves; their knowledge fails them, they are quite confounded and almost distracted. So Apollinarius paraphrases it,

"they forget navigation, and their wise art does not appear;''

so Ovid, describing a storm, uses the same phrase, "deficit ars",

"art fails.''

Gill: Psa 107:28

Then they cry unto the Lord in their trouble,.... As in a storm seafaring persons are used to do; so did Jonah's mariners, though Heathens, everyone cried to his god. With the Romans ^o tempests were reckoned deities, and had temples erected, and sacrifices offered to them; but these persons were such as knew and owned the true Jehovah, and called upon him in their distress: so did the apostles of Christ.

And he bringeth them out of their distresses; by stilling the winds and the waves, causing them to proceed on their voyage with pleasure, and landing them safe on shore, as follows.

Gill: Psa 107:29

He maketh the storm a calm,.... As Christ did by a word speaking, Mar 4:39.

So that the waves thereof are still; and roar and toss no more, but subside; and the sea becomes smooth and quiet, its raging ceases: the angry sea, as Horace ^p calls it, becomes calm and peaceable; see Psa 89:9.

Gill: Psa 107:30

Then are they glad because they be quiet,.... The mariners are glad that the waves are quiet, and they free from danger, and at ease and in repose themselves.

So he bringeth them unto their desired haven; the port, city, border or tract of land ^q, they are bound to; which they desire to be at, and eagerly look out for, and rejoice when arrived at it. This is all the Lord's work in providence: mariners too often take it to themselves, as if it was owing to their own skill and management that they have brought home the ship safe to the appointed port; but it is owing to the secret guidance and protection of divine Providence, which should be acknowledged. The late Mr. Hussey ^r thinks, that all this is not to be understood of seamen and naval affairs in common, but is a prophecy of what should befall the disciples of Christ, when on shipboard with him; who are the persons that went "down to the sea of Galilee" in a ship;

whose business in the great waters was fishing; when, by the will of God, there came down a "stormy wind", which "lifted up the waves" of the sea, so that the ship in which they were was filled with them, and in danger of being sunk; when they went up and down, as here described, and reeled as they went along on the deck, to awake their Master their hearts melting, and they at their wit's end through fear, when they saw such wonders, what no common mariner ever did; the Godman and Mediator rising and in a majestic manner rebuked the winds and waves, and caused a calm, and so brought them to the country of the Gadarenes, whither they were bound; see Luk 8:23. But it may be applied, in a more spiritual manner, to the people of God in common who are embarked in the cause of Christ, and in a church state, comparable to a ship, of which Christ is the master, governor, and pilot; and who are sailing through the tempestuous sea of this world, and are tossed with tempests in it; and have business to do here, not only of a civil, but of a spiritual nature and who not only see the wondrous works of creation and providence, but of grace and redemption; the deep things of God, the mysteries of his grace and love: and who sometimes are covered with the billows and waves of affliction, and in the utmost distress; which are all under the direction and at the command of God, to whom they apply for relief; and he commands a calm in their breasts, and causes their afflictions to cease, which produce joy and gladness in them; and at last they are brought safe to heaven, their desired haven, which they are bound unto, are seeking after, and desirous of; and where they are at entire rest, brought hither by the Lord himself.

Gill: Psa 107:31

Oh that men would praise the Lord for his goodness,.... Seafaring men particularly, before mentioned, as Jonah's mariners did, Jon 1:16, or all the four sorts of persons instanced in, as Kimchi thinks: and even all men whatsoever should do this, high and low, rich and poor, of every age, sex, and condition; since they all receive favours from the Lord, and should return thanks to him; and especially good men, who are blessed with spiritual blessings by him: these should all

confess to the Lord his goodness; as it may be rendered; see Gill on Psa 107:15, they should own the mercy received as the Lord's doing, and acknowledge their unworthiness of it, and give him the glory of it.

And for his wonderful works to the children of men! or, "confess and declare his wonderful works to the children of men": the wonderful works of creation and providence, which those that go to sea, see in the deeps, and everything of the same kind which others observe; and especially the wonderful works of grace, or what God has done in a wonderful manner for the souls of his people; see Psa 66:16.

Gill: Psa 107:32

Let them exalt him also in the congregation of the people,.... Of the people of God, who are gathered out of the world into a church state; and who gather themselves together to attend the worship and service of God in some one place; and here the Lord should be praised, and his name exalted, by those who have received favours from him; see Psa 111:1, the Targum explains it,

"in the congregation of the people of the house of Israel.''

And praise him in the assembly of the elders; or, "in the seat", or "chair of the elders ^s": not of the Scribes and Pharisees, and elders of the people, that sat in Moses's chair; but rather of the four and twenty elders, who are said to have four and twenty seats round the throne, where they worship and praise God; and which are emblems of Gospel churches; the members of which, for their grace, gravity, and prudence, are called elders; and over which elders in office preside, and who rule well, and labour in the word and doctrine; see Rev 4:4. The Targum renders it,

"the sanhedrim of the wise men.''

Gill: Psa 107:33

He turneth rivers into a wilderness,.... A country abounding with rivers, as the country round about Sodom and the land of Canaan were, Gen 13:10. Such an one is sometimes, by the just judgment of God, turned into a desert.

And the water springs into dry ground: what was like a well watered garden becomes like dry and barren earth, on which nothing grows.

Gill: Psa 107:34

A fruitful land into barrenness,.... Or, "into saltness" ^t; as Sodom and the land adjacent became a salt sea; and the land of Canaan was threatened to become brimstone, salt and burning, like Sodom; in which nothing was sown, and which bore no grass; see Gen 14:3 and so the Targum,

"the land of Israel, which brought forth fruit, he hath destroyed, as Sodom was overthrown.''

For the wickedness of them that dwell therein; this was the cause of the overthrow of Sodom, and of the destruction of that fine country, as also of Canaan afterwards; see Gen 13:13. The very Heathens had a notion that barrenness and unfruitfulness in countries were owing to the sins of men; hence the sterility and famine at Mycenas were attributed to the wickedness of Atreus ^u. This may figuratively be understood of the present state and condition of the Jews; who were once a people well watered with the word and ordinances, and had the first preaching of the Gospel among them; but, rejecting and despising it, are now become like a desert, barren and unfruitful in the knowledge of divine things: and it might be illustrated by the case of several Christian churches; the seven churches of Asia, and others, once as well watered gardens, but now are no more; and the places where they stood are destitute of spiritual knowledge, and the means of it.

Gill: Psa 107:35

He turneth the wilderness into a standing water,.... On the other hand, when it is the pleasure of God, a country uncultivated and like a desert, he makes it fruitful as one that is well watered and tilled; as this country of ours, and the land in America, once waste places, now fruitful ones.

And dry ground into water springs: which is expressive of the same thing, and may he figuratively understood of the Gentile world; which, before the coming of Christ, and the preaching of the Gospel, and the pouring down of the Spirit, was like a wilderness and dry ground; but now watered with the word and ordinances, and the grace of God, and in many places has become fruitful in grace and good works. The Targum prefaces this verse thus,

"when they return unto the law, he turneth, &c.''

Gill: Psa 107:36

And there he maketh the hungry to dwell,.... In those fruitful places which they find agreeable to them, and so fix upon them as the places of their abode, and build houses, and dwell there; having all the conveniences of life, which they wanted elsewhere: so such as hunger and thirst after righteousness make to such places where the waters are, the word is preached, and ordinances administered; and here they take up their dwelling, their bread being given them, and their waters sure unto them.

That they may prepare a city for habitation; those poor necessitous persons, as they were when they first came; building houses, and others continually coming to them, by degrees form a well regulated city, which are a large number of inhabitants: which may be considered as an emblem of the church of God, often compared to a city; and is an habitation for God, and where saints desire and delight to dwell.

Gill: Psa 107:37

And sow the fields, and plant vineyards,.... And so raise a sufficient supply of corn and wine for the support of themselves and families. In a spiritual sense the "fields" are the world, and the seed which is sown is the word; the persons that sow it are the ministers of the Gospel, which, by a divine blessing, brings forth fruit, in some thirty, some sixty, and some an hundred fold: the "vineyards" are the churches, planted by Christ and by his ministers, as his instruments; believers are the pleasant plants in them, and young converts are the tender grapes

Which may yield fruits of increase; or "fruit" and "increase"; the fields yield all sorts of grain for food, and the vineyards wine for drink. So the seed of the word being sown, and churches planted, they increase with the increase of God, and bring forth fruits of righteousness to the glory of his name.

Gill: Psa 107:38

He blesseth them also, so that they are multiplied greatly,.... Not only their fields and vineyards are blessed with an increase, but these husbandmen themselves; as man at his first creation was bid to do, being blessed of God; and as the Israelites were in Egypt, Gen 1:28 and which may spiritually denote the great number of converts to Christian churches, especially in the latter day, Jer 30:19.

And suffereth not their cattle to decrease; their sheep and oxen, which is reckoned a great temporal happiness, Psa 144:13, and may signify that God does and will give a sufficient number of Gospel ministers, comparable to oxen for their laboriousness, that shall in all ages minister to his churches; see 1Co 9:9.

Gill: Psa 107:39

Again they are minished,.... Or "lessened", in their families, cattle, and substance; either the same persons as before, or others. The Targum paraphrases it,

"but when they sin, they are lessened:''

for sin is the cause of it, as follows:

and brought low through oppression, affliction and sorrow; either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them; or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them: or rather to the Christians; not under the Heathen persecutions, for then they increased more and more; but under antichristian tyranny, when the beast had power over them, and overcame and slew them; and their numbers were so reduced, that the whole world is said to wonder after the beast, Rev 13:3, and which will be the case again, when the witnesses will be slain: the number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.

Gill: Psa 107:40

He poureth contempt upon princes,.... That is, the Lord does, who is above them; he laughs at them, and has them in derision, when they are raging against his people, cause, and interest; he sets them up and pulls them down at his pleasure; he hurls them from their seats and thrones, and makes them contemptible to their subjects; he sometimes brings them to a shameful end, as Herod, who was eaten with worms; and wicked princes, if they are not brought to disgrace in this world, they will rise to shame and everlasting contempt in the other; and will stand with the meanest and lowest before the Judge of the whole earth; and seek to the rocks and mountains to cover them from his wrath. This particularly will be true of the antichristian princes, when the vials of God's wrath will be poured out upon them, Rev 16:1.

And causeth them to wander in the wilderness; where there is no way; no beaten track or path; whither being driven out of their kingdoms, they flee for shelter, and wander about in untrodden paths; as Nebuchadnezzar, when he was driven from men, and had his dwelling with the beasts of the field: or this may be interpreted, as it is by Aben Ezra and Kimchi, the infatuation of their wisdom, and of their being left without counsel, and erring through it; being at their wits' end, not knowing what step to take, or measures to concert; being in a maze, in a wilderness, at an entire loss what they should do; see Job 12:17.

Gill: Psa 107:41

Yet setteth he the poor on high from affliction,.... On the other hand, the Lord sometimes exalteth men of low degree, raiseth men of mean extract and parentage, who have made a poor figure in life, to high places of honour, free from adversity and distress; as David from the sheepfold, and from following the ewes great with young, to be king of Israel. This may be applied to the saints and people of God, who for the most part are poor in purse, the poor of this world, whom he chooses, calls, and saves; poor knowledge, capacity, and gifts; poor as to their spiritual circumstances, having neither food nor clothing, nor money to buy either; poor in spirit, and sensible of it; and poor by reason of afflictions: these the Lord sets on high, sets them among the princes of his people, makes them kings and priests; sets them on Christ the Rock, who is higher than they, higher than the angels and than the heavens; sets them above the angels, their nature being advanced above theirs in Christ, and they being represented by him in heavenly places; and standing in the relation of sons to God, and of spouse and bride to Christ, and angels being their ministering servants; and ere long they will be set on thrones, and have a crown of glory, life, and righteousness, put upon them, and be possessed of an everlasting kingdom, and be out of the reach of affliction. They are not clear of it in this world; it is needful for them, they are appointed to it, and through it they must enter the kingdom; but then they will come out of all tribulation, and there will be no more pain, sorrow, and death: it may be rendered, "after affliction", after their time of affliction is over, then God will exalt and glorify them; see 1Pe 5:10, this may respect the prosperity of the church in the latter day; see Dan 7:27.

And maketh him families like a flock; that is, the Lord makes the poor families like a flock of sheep, so greatly does he increase them; this is a very apt figure that is here used, since the people of God are often compared to sheep, and to a flock of them; and these are creatures that greatly increase; and here it denotes the large number of the saints, as in the first times of the Gospel, both in Judea and in the Gentile world; and as it will be in the latter day, when they shall be multiplied and not be few, glorified and not be small; and that they should be branched out into families, or particular churches, which, like families, consist of children, young men, and fathers, of which Christ is master, and ministers stewards; so it has been from the beginning of the Gospel dispensation and will be much more so in the latter day, when the earth will be full of these families every where. The Targum introduces this verse thus,

"when they turn to the law he setteth, &c.''

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 107:1

¹ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

² tn Heb “for forever [is] his loyal love.”

NET Notes: Psa 107:2

¹ tn Or “let the redeemed of the Lord say [so].”

² tn Or “redeemed.”

³ tn Heb “hand.”

NET Notes: Psa 107:3

¹ tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.

NET Notes: Psa 107:5

¹ tn Heb “and their soul in them fainted.”

NET Notes: Psa 107:7

¹ sn A level road. See Jer 31:9.

NET Notes: Psa 107:8

¹ tn Heb “and [for] his amazing deeds for the sons of man.”

NET Notes: Psa 107:9

¹ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).

² tn Heb “and [the] hungry throat he has filled [with] good.”

NET Notes: Psa 107:10

¹ tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).

² tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.

NET Notes: Psa 107:11

¹ tn Heb “the words of God.”

² tn Heb “the counsel of the Most High.”

NET Notes: Psa 107:12

¹ tn Heb “and he subdued with suffering their heart.”

NET Notes: Psa 107:14

¹ tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.

NET Notes: Psa 107:15

¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

NET Notes: Psa 107:16

¹ sn The language of v. 16 recalls Isa 45:2.

NET Notes: Psa 107:17

¹ tn Heb “fools [they were] because of the way of their rebellion.”

NET Notes: Psa 107:18

¹ tn Heb “all food their appetite loathed.”

NET Notes: Psa 107:20

¹ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

² tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

NET Notes: Psa 107:21

¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

NET Notes: Psa 107:22

¹ tn Heb “and let them proclaim his works with a ringing cry.”

NET Notes: Psa 107:23

¹ sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.

² tn Heb “those going down [into].”

³ tn Heb “doers of work on the mighty waters.”

NET Notes: Psa 107:25

¹ tn Heb “he spoke and caused to stand a stormy wind.”

² tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”

NET Notes: Psa 107:26

¹ tn That is, the waves (see v. 25).

² tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).

³ tn Or “melted.”

⁴ tn Heb “from danger.”

NET Notes: Psa 107:27

¹ tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”

² tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”

NET Notes: Psa 107:29

¹ tn Heb “he raised [the] storm to calm.”

² tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

NET Notes: Psa 107:30

¹ tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.

² tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.

³ tn The Hebrew noun occurs only here in the OT.

NET Notes: Psa 107:31

¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

NET Notes: Psa 107:32

¹ tn Heb “in the seat of the elders.”

NET Notes: Psa 107:33

¹ tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).

NET Notes: Psa 107:34

¹ tn Heb “a salty land.”

NET Notes: Psa 107:35

¹ tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.

² tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.

NET Notes: Psa 107:37

¹ tn Heb “sowed seed in.”

² tn Heb “fruit [as] produce.”

NET Notes: Psa 107:38

¹ tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

² tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).

NET Notes: Psa 107:39

¹ tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.

² tn Heb “from the oppression of calamity.”

NET Notes: Psa 107:40

¹ tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.

NET Notes: Psa 107:41

¹ tn Heb “set on high.”

Geneva Bible: Psa 107:1

O give thanks unto ^{( a )} the LORD, for [he is] good: for his mercy [endureth] for ever.

^{( a )} This notable sentence was in the beginning used as the foot or tenor of the song, which was often repeated.

Geneva Bible: Psa 107:2

Let the ^{( b )} redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;

^{( b )} As was true in the Jews, so there is not one of God's elect who does not feel his help in their necessity.

Geneva Bible: Psa 107:5

^{( c )} Hungry and thirsty, their soul fainted in them.

^{( c )} He shows that there is no affliction so grievous out of which God will not deliver us, and also exhorts them who are delivered to be mindful of so great a benefit.

Geneva Bible: Psa 107:11

Because they ^{( d )} rebelled against the words of God, and contemned the counsel of the most High:

^{( d )} Then the true way to obey God is to follow his express commandment: also by this all are exhorted to descend into themselves as none are punished but for their sins.

Geneva Bible: Psa 107:13

Then they ^{( e )} cried unto the LORD in their trouble, [and] he saved them out of their distresses.

^{( e )} He shows that the reason God punishes us extremely is because we can be brought to him by no other means.

Geneva Bible: Psa 107:16

For he hath broken the ^{( f )} gates of brass, and cut the bars of iron in sunder.

^{( f )} When there seems to man's judgment no recovery, but all things are brought to despair, then God chiefly shows his mighty power.

Geneva Bible: Psa 107:17

^{( g )} Fools because of their transgression, and because of their iniquities, are afflicted.

^{( g )} They who have no fear of God, by his sharp rods are brought to call on him, and so find mercy.

Geneva Bible: Psa 107:20

^{( h )} He sent his word, and healed them, and delivered [them] from their ^{( i )} destructions.

^{( h )} By healing them he declares his good will toward them.

^{( i )} Meaning their diseases, which had almost brought them to the grave and corruption.

Geneva Bible: Psa 107:22

And let them sacrifice the sacrifices of ^{( k )} thanksgiving, and declare his works with rejoicing.

^{( k )} Praise and confession of God's benefits are the true sacrifices of the godly.

Geneva Bible: Psa 107:23

They that go down to the ^{( l )} sea in ships, that do business in great waters;

^{( l )} He shows by the sea what care God has over man, for when he delivers them from the great danger of the sea, he delivers them as it were from a thousand deaths.

Geneva Bible: Psa 107:26

They mount up to the heaven, they go down again to the depths: their soul is ^{( m )} melted because of trouble.

^{( m )} Their fear and danger is so great.

Geneva Bible: Psa 107:27

They reel to and fro, and stagger like a drunken man, and ^{( n )} are at their wits' end.

^{( n )} When their art and means fail them, they are compelled to confess that only God's providence preserves them.

Geneva Bible: Psa 107:30

Then are they glad because they be ^{( o )} quiet; so he bringeth them unto their desired haven.

^{( o )} Though before every drop seemed to fight one against the other, yet at his command they are as still as if they were frozen.

Geneva Bible: Psa 107:32

Let them exalt him also in the ^{( p )} congregation of the people, and praise him in the assembly of the elders.

^{( p )} This great benefit should not only be considered particularly, but magnified in all places and assemblies.

Geneva Bible: Psa 107:35

He ^{( q )} turneth the wilderness into a standing water, and dry ground into watersprings.

^{( q )} For the love that he bears to his Church, he changes the order of nature for their convenience.

Geneva Bible: Psa 107:37

And sow the fields, and plant vineyards, which may yield fruits of ^{( r )} increase.

^{( r )} Continual increase and yearly.

Geneva Bible: Psa 107:39

^{( s )} Again, they are minished and brought low through oppression, affliction, and sorrow.

^{( s )} As God by his providence exalts man, so he also humbles them by afflictions to know themselves.

Geneva Bible: Psa 107:40

He poureth ^{( t )} contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.

^{( t )} For their wickedness and tyranny he causes the people and subjects to contemn them.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 107:1-43

1 The psalmist exhorts the redeemed, in praising God, to observe his manifold providence,

4 over travellers;

10 over captives;

17 over sick men;

23 over seamen;

33 and in divers varieties of life.

MHCC: Psa 107:1-9

In these verses there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travellers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveller, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory.

MHCC: Psa 107:10-16

This description of prisoners and captives intimates that they are desolate and sorrowful. In the eastern prisons the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are unhumbled and unbroken under them. This is a shadow of the sinner's deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit.

MHCC: Psa 107:17-22

If we knew no sin, we should know no sickness. Sinners are fools. They hurt their bodily health by intemperance, and endanger their lives by indulging their appetites. This their way is their folly. The weakness of the body is the effect of sickness. It is by the power and mercy of God that we are recovered from sickness, and it is our duty to be thankful. All Christ's miraculous cures were emblems of his healing diseases of the soul. It is also to be applied to the spiritual cures which the Spirit of grace works. He sends his word, and heals souls; convinces, converts them, makes them holy, and all by the word. Even in common cases of recovery from sickness, God in his providence speaks, and it is done; by his word and Spirit the soul is restored to health and holiness.

MHCC: Psa 107:23-32

Let those who go to sea, consider and adore the Lord. Mariners have their business upon the tempestuous ocean, and there witness deliverances of which others cannot form an idea. How seasonable it is at such a time to pray! This may remind us of the terrors and distress of conscience many experience, and of those deep scenes of trouble which many pass through, in their Christian course. Yet, in answer to their cries, the Lord turns their storm into a calm, and causes their trials to end in gladness.

MHCC: Psa 107:33-43

What surprising changes are often made in the affairs of men! Let the present desolate state of Judea, and of other countries, explain this. If we look abroad in the world, we see many greatly increase, whose beginning was small. We see many who have thus suddenly risen, as suddenly brought to nothing. Worldly wealth is uncertain; often those who are filled with it, ere they are aware, lose it again. God has many ways of making men poor. The righteous shall rejoice. It shall fully convince all those who deny the Divine Providence. When sinners see how justly God takes away the gifts they have abused, they will not have a word to say. It is of great use to us to be fully assured of God's goodness, and duly affected with it. It is our wisdom to mind our duty, and to refer our comfort to him. A truly wise person will treasure in his heart this delightful psalm. From it, he will fully understand the weakness and wretchedness of man, and the power and loving-kindness of God, not for our merit, but for his mercy's sake.

Matthew Henry: Psa 107:1-9

Here is, I. A general call to all to give thanks to God, Psa 107:1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.

II. A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, Joh 11:52; Mat 24:31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, Psa 107:6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen. 1. They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (Psa 107:2), not by might or power, it may be (Zec 4:6), nor by price or reward (Isa 45:13), but by the Spirit of God working on the spirits of men. 2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, Psa 107:3. See Deu 30:4; Eze 34:12. God knows those that are his, and where to find them. 3. They were bewildered, had no road to travel in, no dwelling place to rest in, Psa 107:4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (Psa 107:7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deu 32:10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations. 4. They were ready to perish for hunger (Psa 107:5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, Psa 107:9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (Psa 107:8): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note, (1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to. (2.) It is expected of those who receive mercy from God that they return praise to him. (3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.

Matthew Henry: Psa 107:10-16

We are to take notice of the goodness of God towards prisoners and captives. Observe, 1. A description of this affliction. Prisoners are said to sit in darkness (Psa 107:10), in dark dungeons, close prisons, which intimates that they are desolate and disconsolate; they sit in the shadow of death, which intimates not only great distress and trouble, but great danger. Prisoners are many times appointed to die; they sit despairing to get out, but resolving to make the best of it. They are bound in affliction, and many times in iron, as Joseph. Thus sore a calamity is imprisonment, which should make us prize liberty, and be thankful for it. 2. The cause of this affliction, Psa 107:11. It is because they rebelled against the words of God. Wilful sin is rebellion against the words of God; it is a contradiction to his truths and a violation of his laws. They contemned the counsel of the Most High, and thought they neither needed it nor could be the better for it; and those that will not be counselled cannot be helped. Those that despise prophesying, that regard not the admonitions of their own consciences nor the just reproofs of their friends, contemn the counsel of the Most High, and for this they are bound in affliction, both to punish them for and to reclaim them from their rebellions. 3. The design of this affliction, and that is to bring down their heart (Psa 107:12), to humble them for sin, to make them low in their own eyes, to cast down every high, proud, aspiring thought. Afflicting providences must be improved as humbling providences; and we not only lose the benefit of them, but thwart God's designs and walk contrary to him in them if our hearts be unhumbled and unbroken, as high and hard as ever under them. Is the estate brought down with labour, the honour sunk? Have those that exalted themselves fallen down, and is there none to help them? Let this bring down the spirit to confess sin, to accept the punishment of it, and humbly to sue for mercy and grace. 4. The duty of this afflicted state, and that is to pray (Psa 107:13): Then they cried unto the Lord in their trouble, though before perhaps they had neglected him. Prisoners have time to pray, who, when they were at liberty, could not find time; they see they have need of God's help, though formerly they thought they could do well enough without him. Sense will make men cry when they are in trouble, but grace will direct them to cry unto the Lord, from whom the affliction comes and who alone can remove it. 5. Their deliverance out of the affliction: They cried unto the Lord, and he saved them, Psa 107:13. He brought them out of darkness into light, welcome light, and then doubly sweet and pleasant, brought them out of the shadow of death to the comforts of life, and their liberty was to them life from the dead, Psa 107:14. Were they fettered? He broke their bands asunder. Were they imprisoned in strong castles? He broke the gates of brass and the bars of iron wherewith those gates were made fast; he did not put back, but cut in sunder. Note, When God will work deliverance the greatest difficulties that lie in the way shall be made nothing of. Gates of brass and bars of iron, as they cannot keep him out from him people (he was with Joseph in the prison), so they cannot keep them in when the time, the set-time, for their enlargement, comes. 6. The return that is required from those whose bands God has loosed (Psa 107:15): Let them praise the Lord for his goodness, and take occasion from their own experience of it, and share in it, to bless him for that goodness which the earth is full of, the world and those that dwell therein.

Matthew Henry: Psa 107:17-22

Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe,

I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, Psa 107:17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts. 2. The weakness of the body is the effect of sickness, Psa 107:18. When people are sick their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone: They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction. 3. Then is a proper time for prayer: Then they cry unto the Lord, Psa 107:19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore.

II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job 33:18, Job 33:28. 1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he saves them out of their distresses (Psa 107:19); he removes their griefs and prevents their fears. (1.) He does it easily: He sent his word and healed them, Psa 107:20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said, Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done. (2.) He does it effectually: He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who turneth man almost to destruction, and yet saith, Return. 2. When those that have been sick are restored they must return to God an answer of praise (Psa 107:21, Psa 107:22): Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service; let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock. And let them declare his works with rejoicing, to his honour and for the encouragement of others. The living, the living, they shall praise him.

Matthew Henry: Psa 107:23-32

The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated.

I. Much of the power of God appears at all times in the sea, Psa 107:23, Psa 107:24. It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it.

II. It especially appears in storms at sea, which are much more terrible than at land. Observe here, 1. How dangerous and dreadful a tempest at sea is. Then wonders begin to appear in the deep, when God commands and raises the strong wind, which fulfils his word, Psa 148:8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it lifts up the waves of the sea, Psa 107:25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to mount up to the heavens, and then they couch again, as if they would go down to the depths, Psa 107:26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the soul of the seaman melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but they reel to and fro, and tossing makes them giddy, and they stagger and are sick, it may be, like a drunken man; the whole ship's crew are in confusion and quite at their wits' end (Psa 107:27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jon 1:5, etc. 2. How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for then they will cry unto the Lord, Psa 107:28. We have a saying, "Let those that would learn to pray go to sea;"I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm, cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end. 3. How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers: He brings them out of the danger; and, (1.) The sea is still: He makes the storm a calm, Psa 107:29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man that even the winds and the seas obeyed him. (2.) The seamen are made easy: They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant. (3.) The voyage becomes prosperous and successful: So he brings them to their desired haven, Psa 107:30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour. 4. How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them praise the Lord for his goodness to themselves and others, Psa 107:31. Let them do it publicly (Psa 107:32), in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him.

Matthew Henry: Psa 107:33-43

The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.

I. He gives some instances of these revolutions.

1. Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, Psa 107:33, Psa 107:34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs, Psa 107:35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deu 29:23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.

2. Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, Psa 107:36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (Psa 107:37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich, Psa 107:38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Gen 1:22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (Psa 107:39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.

3. Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, Psa 107:40, Psa 107:41. We have seen, (1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job 12:24, Job 12:25. (2.) Those of low degree advanced to the posts of honour (Psa 107:41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory, 1Sa 2:8; Psa 113:7, Psa 113:8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate, Psa 127:5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.

II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (Psa 107:42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth. 2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (Psa 107:43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to understand the lovingkindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes, Psa 26:3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luk 2:19. (3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.

Keil-Delitzsch: Psa 107:1-3

The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz.: "the redeemed of Jahve,"taken from Isa 62:12, cf. Psa 63:4; Psa 35:9.; קבּץ as in Isa 56:8, and frequently; "from the north and from the sea,"as in Isa 49:12 : "the sea" ( ים ) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz., the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i.e., of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home. Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jer 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances. The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.

Keil-Delitzsch: Psa 107:4-9

It has actually come to pass, the first strophe tells us, that they wandered in a strange land through deserts and wastes, and seemed likely to have to succumb to death from hunger. According to Psa 107:40 and Isa 43:19, it appears that Psa 107:4 ought to be read לא־דרך (Olshausen, Baur, and Thenius); but the line is thereby lengthened inelegantly. The two words, joined by Munach , stand in the construct state, like פּרא אדם , Gen 16:12 : a waste of a way = ἔρημος ὁδός , Act 8:26 (Ewald, Hitzig), which is better suited to the poetical style than that דּרך , as in משׁנה־כּסף p, and the like, should be an accusative of nearer definition (Hengstenberg). In connection with עיר מושׁב the poet, who is fond of this combination (Psa 107:7, Psa 107:36, cf. בּית־מושׁב , Lev 25:29), means any city whatever which might afford the homeless ones a habitable, hospitable reception. With the perfects, which describe what has been experienced, alternates in Psa 107:5 the imperfect, which shifts to the way in which anything comes about: their soul in them enveloped itself (vid., Psa 61:3), i.e., was nigh upon extinction. With the fut. consec . then follows in Psa 107:6 the fact which gave the turn to the change in their misfortune. Their cry for help, as the imperfect יצּילם implies, was accompanied by their deliverance, the fact of which is expressed by the following fut. consec. ויּדריכם . Those who have experienced such things are to confess to the Lord, with thanksgiving, His loving-kindness and His wonderful works to the children of men. It is not to be rendered: His wonders (supply אשׁר עשׂה ) towards the children of men (Luther, Olshausen, and others). The two ל coincide: their thankful confession of the divine loving-kindness and wondrous acts is not to be addressed alone to Jahve Himself, but also to men, in order that out of what they have experienced a wholesome fruit may spring forth for the multitude. נפשׁ שׁוקקה ( part. Polel , the ē of which is retained as a pre-tonic vowel in pause, cf. Psa 68:26 and on Job 20:27, Ew. §188, b ) is, as in Isa 29:9, the thirsting soul (from שׁוּק , Arab. sâq , to urge forward, of the impulse and drawing of the emotions, in Hebrew to desire ardently). The preterites are here an expression of that which has been experienced, and therefore of that which has become a fact of experience. In superabundant measure does God uphold the languishing soul that is in imminent danger of languishing away.

Keil-Delitzsch: Psa 107:10-16

Others suffered imprisonment and bonds; but through Him who had decreed this as punishment for them, they also again reached the light of freedom. Just as in the first strophe, here, too, as far as יודוּ in Psa 107:15, is all a compound subject; and in view of this the poet begins with participles. "Darkness and the shadow of death"(vid., Psa 23:4) is an Isaianic expression, Isa 9:1 (where ישׁבי is construed with ב ), Psa 42:7 (where ישׁבי is construed as here, cf. Gen 4:20; Zec 2:11), just as "bound in torture and iron"takes its rise from Job 36:8. The old expositors call it a hendiadys for "torturing iron"(after Psa 105:18); but it is more correct to take the one as the general term and the other as the particular: bound in all sorts of affliction from which they could not break away, and more particularly in iron bonds ( בּרזל , like the Arabic firzil , an iron fetter, vid., on Psa 105:18). In Psa 107:11, which calls to mind Isa 5:19, and with respect to Psa 107:12, Isa 3:8, the double play upon the sound of the words is unmistakeable. By עצה is meant the plan in accordance with which God governs, more particularly His final purpose, which lies at the basis of His leadings of Israel. Not only had they nullified this purpose of mercy by defiant resistance ( המרה ) against God's commandments ( אמרי , Arabic awâmir , âmireh ) on their part, but they had even blasphemed it; נאץ , Deu 32:19, and frequently, or נאץ (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deu 31:20; Num 14:11, Num 14:23; Num 16:30. Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble ( כּשׁל ). But when they were driven to it, and prayed importunately to Him, He helped them out of their straits. The refrain varies according to recognised custom. Twice the expression is ויצעקו , twice ויזעקו ; once יצילם , then twice יושׁיעם , and last of all יוציאם , which follows here in Psa 107:14 as an alliteration. The summary condensation of the deliverance experienced (Psa 107:16) is moulded after Isa 45:2. The Exile, too, may be regarded as such like a large jail (vid., e.g., Isa 42:7, Isa 42:22); but the descriptions of the poet are not pictures, but examples.

Keil-Delitzsch: Psa 107:17-22

Others were brought to the brink of the grave by severe sickness; but when they draw nigh in earnest prayer to Him who appointed that they should suffer thus on account of their sins, He became their Saviour. אויל (cf. e.g., Job 5:3), like נבל (vid., Psa 14:1), is also an ethical notion, and not confined to the idea of defective intellect merely. It is one who insanely lives only for the passing hour, and ruins health, calling, family, and in short himself and everything belonging to him. Those who were thus minded, the poet begins by saying, were obliged to suffer by reason of (in consequence of) their wicked course of life. The cause of their days of pain and sorrow is placed first by way of emphasis; and because it has a meaning that is related to the past יתענּוּ thereby comes all the more easily to express that which took place simultaneously in the past. The Hithpa . in 1Ki 2:26 signifies to suffer willingly or intentionally; here: to be obliged to submit to suffering against one's will. Hengstenberg, for example, construes it differently: "Fools because of their walk in transgression (more than 'because of their transgression'), and those who because of their iniquities were afflicted - all food,"etc. But מן beside יתענּוּ has the assumption in its favour of being an affirmation of the cause of the affliction. In Psa 107:18 the poet has the Book of Job (Job 33:20, Job 33:22) before his eye. And in connection with Psa 107:20, ἀπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτοὺς (lxx), no passage of the Old Testament is more vividly recalled to one's mind than Psa 105:19, even more than Psa 147:18; because here, as in Psa 105:19, it treats of the intervention of divine acts within the sphere of human history, and not of the intervention of divine operations within the sphere of the natural world. In the natural world and in history the word ( דּבר ) is God's messenger (Psa 105:19, cf. Isa 55:10.), and appears here as a mediator of the divine healing. Here, as in Job 33:23., the fundamental fact of the New Testament is announced, which Theodoret on this passage expresses in words: Ὁ Θεὸς Λόγος ἐνανθρωπήσας καὶ ἀποσταλεὶς ὡς ἄνθρωπος τὰ παντοδαπὰ τῶν ψυχῶν ἰάσατο τραύματα καὶ τοὺς διαφθαρέντας ἀνέῤῥωσε λογισμούς . The lxx goes on to render it: καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν , inasmuch as the translators derive שׁחיתותם from שׁחיתה (Dan 6:5), and this, as שׁחת elsewhere (vid., Psa 16:10), from שׁחת , διαφθείρειν , which is approved by Hitzig. But Lam 4:20 is against this. From שׁחה is formed a noun שׁחוּת ( שׁחוּת ) in the signification a hollow place (Pro 28:10), the collateral form of which, שׁחית ( שׁחית ), is inflected like חנית , plur . חניתות with a retention of the substantival termination. The "pits"are the deep afflictions into which they were plunged, and out of which God caused them to escape. The suffix of וירפאם avails also for ימלּט , as in Gen 27:5; Gen 30:31; Psa 139:1; Isa 46:5.

Keil-Delitzsch: Psa 107:23-32

Others have returned to tell of the perils of the sea. Without any allegory (Hengstenberg) it speaks of those who by reason of their calling traverse (which is expressed by ירד because the surface of the sea lies below the dry land which slopes off towards the coast) the sea in ships (read boŏnijoth without the article), and that not as fishermen, but (as Luther has correctly understood the choice of the word) in commercial enterprises. These have seen the works and wonders of God in the eddying deep, i.e., they have seen with their own eyes what God can do when in His anger He calls up the powers of nature, and on the other hand when He compassionately orders them back into their bounds. God's mandate ( ויּאמר as in Psa 105:31, Psa 105:34) brought it to pass that a stormy wind arose (cf. עמד , Psa 33:9), and it drove its (the sea's) waves on high, so that the seafarers at one time were tossed up to the sky and then hurled down again into deep abysses, and their soul melted בּרעה , in an evil, anxious mood, i.e., lost all its firmness. They turned about in a circle ( יחוגּוּ( elc from חגג = חוּג ) and reeled after the manner of a drunken man; all their wisdom swallowed itself up, i.e., consumed itself within itself, came of itself to nought, just as Ovid, Trist . i. 1, says in connection with a similar description of a storm at sea: ambiguis ars stupet ipsa malis . The poet here writes under the influence of Isa 19:3, Isa 19:14. But at their importunate supplication God led them forth out of their distresses (Psa 25:17). He turned the raging storm into a gentle blowing (= דּממה דּקּה , 1Ki 19:12). הקים construed with ל here has the sense of transporting (carrying over) into another condition or state, as Apollinaris renders: αὐτίκα δ ̓ εἰς αὔρην προτέρην μετέθηκε θύελλαν . The suffix of גּלּיהם cannot refer to the מים רבּים in Psa 107:23, which is so far removed; "their waves"are those with which they had to battle. These to their joy became calm ( חשׁה ) and were still ( שׁתק as in Jon 1:11), and God guided them ἐπὶ λιμένα θελήματος αὐτῶν (lxx). מחוז , a hapax-legomenon, from Arab. ḥâz ( ḥwz ), to shut in on all sides and to draw to one's self (root Arab. ḥw , gyravit , in gyrum egit ), signifies a place enclosed round, therefore a haven, and first of all perhaps a creek, to use a northern word, a fiord. The verb שׁתק in relation to חשׁה is the stronger word, like יבשׁ in relation to חרם in the history of the Flood. Those who have been thus marvellously rescued are then called upon thankfully to praise God their Deliverer in the place where the national church assembles, and where the chiefs of the nation sit in council; therefore, as it seems, in the Temple and in the Forum.

(Note: In exact editions like Norzi, Heidenheim, and Baer's, before Psa 107:23, Psa 107:24, Psa 107:25, Psa 107:26, Psa 107:27, Psa 107:28, and Psa 107:40 there stand reversed Nuns ( נונין הפוכין , in the language of the Masora נונין מנזרות ), as before Num 10:35 and between Num 10:36 and Num 11:1 (nine in all). Their signification is unknown.)

Now follow two more groups without the two beautiful and impressive refrains with which the four preceding groups are interspersed. The structure is less artistic, and the transitions here and there abrupt and awkward. One might say that these two groups are inferior to the rest, much as the speeches of Elihu are inferior to the rest of the Book of Job. That they are, however, nevertheless from the hand of the very same poet is at once seen from the continued dependence upon the Book of Job and Isaiah. Hengstenberg sees in Psa 107:33-42 "the song with which they exalt the Lord in the assembly of the people and upon the seat of the elders."but the materia laudis is altogether different from that which is to be expected according to the preceding calls to praise. Nor is it any the more clear to us that Psa 107:33. refer to the overthrow of Babylon, and Psa 107:35. to the happy turn of affairs that took place simultaneously for Israel; Psa 107:35 does not suit Canaan, and the expressions in Psa 107:36. would be understood in too low a sense. No, the poet goes on further to illustrate the helpful government of God the just and gracious One, inasmuch as he has experiences in his mind in connection therewith, of which the dispersion of Israel in all places can sing and speak.

Keil-Delitzsch: Psa 107:33-38

Since in Psa 107:36 the historical narration is still continued, a meaning relating to the contemporaneous past is also retrospectively given to the two correlative ישׂם . It now goes on to tell what those who have now returned have observed and experienced in their own case. Psa 107:33 sounds like Isa 50:2 ; Psa 107:33 like Isa 35:7 ; and Psa 107:35 takes its rise from Isa 41:18 . The juxtaposition of מוצאי and צמּאון , since Deu 8:15, belongs to the favourite antithetical alliterations, e.g., Isa 61:3. מלחה , that which is salty (lxx cf. Sir. 39:23: ἅλμη ), is, as in Job 39:6, the name for the uncultivated, barren steppe. A land that has been laid waste for the punishment of its inhabitants has very often been changed into flourishing fruitful fields under the hands of a poor and grateful generation; and very often a land that has hitherto lain uncultivated and to all appearance absolutely unprofitable has developed an unexpected fertility. The exiles to whom Jeremiah writes, Psa 29:5 : Build ye houses and settle down, and plant gardens and eat their fruit , may frequently have experienced this divine blessing. Their industry and their knowledge also did their part, but looked at in a right light, it was not their own work but God's work that their settlement prospered, and that they continually spread themselves wider and possessed a not small, i.e., (cf. 2Ki 4:3) a very large, stock of cattle.

Keil-Delitzsch: Psa 107:39-43

But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Psa 107:39 goes back into the time when things were different with those who, according to Psa 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Isa 37:5); here, however, the symmetry of the continuation from Psa 107:36-38, and the change which is expressed in Psa 107:39 in comparison with Psa 107:38 , require an actual consecution in that which is narrated. They became few and came down, were reduced ( שׁחח , cf. Pro 14:19 : to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris . עצר is the restraint of despotic rule, רעה the evil they had to suffer under such restraint, and רגון sorrow, which consumed their life. מעצר has Tarcha and רעה Munach (instead of Mercha and Mugrash , vid., Accentuationssystem , xviii. 2). There is no reason for departing from this interpunction and rendering: "through tyranny, evil, and sorrow."What is stiff and awkward in the progress of the description arises from the fact that Psa 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Psa 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery ( עולה , vid., Ps 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Psa 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise - he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that מי חכם , as in Hos. loc. cit . (cf. Jer 9:11; Est 5:6, and without Waw apod . Jdg 7:3; Pro 9:4, Pro 9:16), is equivalent to quisquis sapeins est. חסדי ה ( חסדי ) are the manifestations of mercy or loving-kindness in which God's ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 107:1-43

Psalm 107

An unknown writer sought to motivate the Lord's redeemed people to praise Him by reviewing some of His mighty act.

Constable: Psa 107:1-3

1. A call to thanksgiving and testimony 107:1-3

God's people should thank Him because He is good and His loyal love endures forever. Those whom He has redeemed should be specially grateful for His liberating work for them and should publicly testify to His salvation. In view of verse 3 this psalm may date from the postexilic period of Israel's history (cf. vv. 10-16).

Constable: Psa 107:4-32

2. Specific instances of deliverance 107:4-32

The writer cited four times when the Israelites cried out to God for deliverance and He saved them (vv. 6, 13, 19, 28; cf. Judg. 2:18; Joel 2:32; Acts. 2:21; Rom. 10:13). These situations were answers to the prayer Solomon prayed at the dedication of the temple (cf. 1 Kings 8:46-53). At the end of each section the psalmist reminded the redeemed to thank God with the same refrain (vv. 8, 15, 21, 31). The Gospels record Jesus affecting the same kinds of deliverance during His earthly ministry.

107:4-9 It is not possible to identify the specific occasion during the wilderness wanderings to which the writer referred here. The people were hungry and thirsty and cried out to Yahweh in their distress (cf. Matt. 14:13-21; 15:32-39). He delivered them and led them on safely to their destination. Consequently His people should thank Him for His loyal love and for His wonder inspiring works for them. Yahweh provided the basic necessities of life for His people.

107:10-16 Second, the Lord delivered his captive people when they cried out to Him (cf. Matt. 8:28-34; Luke 1:79; 4:18-19). God had set them free. He provided freedom for those held in captivity because of their sins. This is another clue that this psalm dates from after the Babylonian captivity. Perhaps this stanza inspired Charles Wesley to write "And Can It Be That I Should Gain?"

"Long my imprisoned spirit lay

Fast bound in sin and nature's night;

Thine eye diffused a quick'ning ray,

I woke, the dungeon flamed with light;

My chains fell off, my heart was free,

I rose, went forth, and followed Thee."

107:17-22 Third, when God's people were sick because of their sins and they cried out to Him, He restored them to health (cf. Matt. 9:1-8). The reference to God's Word having a part in their healing (v. 20) shows that spiritual nourishment plays a vital part in physical restoration (cf. Deut. 8:3; Matt. 4:4; James 5:14-16). Such salvation should move God's people to make sacrifices to express their gratitude and to tell other people about the Lord's goodness.

107:23-32 Fourth, God delivered sailors when they cried out to Him in storms. He calmed the seas and brought them safely to their ports (cf. Matt. 8:23-27; Luke 8:22-25). This too demands public praise from those saved.

Constable: Psa 107:33-43

3. The providence of God 107:33-43

The following verses contain a second major reason for praising God, namely His providential governing of the world.

107:33-38 God controls nature so that it becomes His instrument of cursing or blessing His people. The repetition of the phrase "an inhabited city" (v. 36, cf. vv. 4, 7) is a unique feature of this psalm. It may refer to the captives returning to Jerusalem, their long anticipated destination in the three returns from Babylon that the Old Testament records.

107:39-43 The Lord also controls the experiences of people. He humbles the proud, but He also exalts the humble. The godly observe this and rejoice, but the unrighteous keep silent. A wise person will reflect on these matters and meditate on God's loyal love (hesed).

This whole psalm exalts the loyal love of God (vv. 1, 8, 15, 21, 31). It teaches God's people to observe God's loyalty to them when He saves them after they call on Him. He does this providentially by controlling the forces of nature and by arranging the circumstances of their lives. The proper godly response to this grace is to give thanks to Him and to tell others about His wonderful works.

Commentary -- Other

Evidence: Psa 107:2

How can the redeemed not " say so" ? We have been redeemed from the cold hand of death. See Psa 107:14 .

Evidence: Psa 107:17

Self-inflicted misery . So much of the world’s misery is self-inflicted: AIDS, alcoholism, obesity, guilt, drug addiction, nicotine addiction and its related diseases, etc. Look at the repercussions of adultery, revealed in this unsigned letter: " Eleven years ago, I walked out on a 12-year marriage. My wife was a good person, but for a long time she was under a lot of stress. Instead of helping her, I began an affair with her best friend. It was a disaster. This is what I gave up: 1) seeing my daughter grow up; 2) the respect of many long-time friends; 3) the enjoyment of living as a family; 4) a wife who was loyal, was appreciative and tried to make me happy. This is what I got: 1) two stepchildren who treated me like dirt; 2) a wife who didn’t know how to make anything for dinner but reservations; 3) a wife whose only interest in me was how much money she could get; 4) a wife who made disparaging remarks about my family and ruined all my existing friendships; 5) finally, the best thing I got was a bitter, expensive divorce."

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 107 (Chapter Introduction)

Overview

Psa 107:1, The psalmist exhorts the redeemed, in praising God, to observe his manifold providence, Psa 107:4, over travellers; Psa 107:10, over captives; Psa 107:17, over sick men; Psa 107:23, over seamen; Psa 107:33, and in divers varieties of life.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 107 (Chapter Introduction)

THE ARGUMENT

The most of the Psalms have a peculiar respect unto the church or people of God, or to some eminent members thereof; but there are some few Psalms which have a more general respect to all nations, of which number this is one; wherein the psalmist discourseth of the merciful providence of God towards all mankind, and of his readiness to help them in all their distresses, some few particular instances whereof he mentioneth, and leaveth the rest to be understood, there being the same reason of all. But withal he takes notice also of God’ s judgments upon wicked persons and people. And by this representation of God’ s mercies and judgments, he invites all nations to an acknowledgment of the true God, to praise him for his favours, and to tremble at his judgments, which is their just duty and reasonable service.

An exhortation to the redeemed to praise and celebrate the Lord, and to observe his manifold providences, Psa 107:1-3 ; to strangers and captives, Psa 107:4-16 ; to sick, and sea-men, Psa 107:17-32 ; and to all others, commending them that carefully observe this, Psa 107:33-43 .

This whole verse occurs also Psa 106:1 ; only there the address is made to the Israelites, and here to all mankind.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 107 (Chapter Introduction)

(Psa 107:1-9) God's providential care of the children of men in distresses, in banishment, and dispersion.

(Psa 107:10-16) In captivity.

(Psa 107:17-22) In sickness.

(Psa 107:23-32) Danger at sea..

(Psa 107:33-43) God's hand is to be seen by his own people.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 107 (Chapter Introduction)

The psalmist, having in the two foregoing psalms celebrated the wisdom, power, and goodness of God, in his dealings with his church in particular, here observes some of the instances of his providential care of the children of men in general, especially in their distresses; for he is not only King of saints, but King of nations, not only the God of Israel, but the God of the whole earth, and a common Father to all mankind. Though this may especially refer to Israelites in their personal capacity, yet there were those who pertained not to the commonwealth of Israel and yet were worshippers of the true God; and even those who worshipped images had some knowledge of a supreme " Numen," to whom, when they were in earnest, they looked above all their false gods. And of these, when they prayed in their distresses, God took a particular care, I. The psalmist specifies some of the most common calamities of human life, and shows how God succours those that labour under them, in answer to their prayers. 1. Banishment and dispersion (Psa 107:2-9). 2. Captivity and imprisonment (Psa 107:10-16). 3. Sickness and distemper of body (Psa 107:17-22). 4. Danger and distress at sea (Psa 107:23-32). These are put for all similar perils, in which those that cry unto God have ever found him a very present help. II. He specifies the varieties and vicissitudes of events concerning nations and families, in all which God's hand is to be eyed by his own people, with joyful acknowledgments of his goodness (Psa 107:33-43). When we are in any of these or the like distresses it will be comfortable to sing this psalm, with application; but, if we be not, others are, and have been, of whose deliverances it becomes us to give God the glory, for we are members one of another.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 107 (Chapter Introduction)

INTRODUCTION TO PSALM 107

This psalm, from its style, and from its connection with the preceding psalms, seems to have been written by David. The two foregoing psalms respect the children of Israel; this is generally thought to concern all mankind, and its view to assert a general providence which attends all, in whatsoever condition and circumstance; and to encourage men in their distresses to cry unto the Lord. According to Kimchi, Aben Ezra, and others, four sorts of persons are mentioned, travellers through a wilderness, prisoners, sick persons, and such who use the seas; to which some add a fifth, husbandmen; these are instanced in, not to the exclusion of others, but from them it may be concluded that whatsoever state or condition persons may be in, they are known and taken notice of by the Lord, and are relieved by him when they call upon him. Some restrain the whole to the Israelites, as the Targum, R. Obadiah, Arama, and others, where they make any application; and others apply the psalm to New Testament times; and indeed, though the literal sense should be attended unto and preserved, yet it seems to be applicable to spiritual persons and things. The title of it in the Syriac version is pretty remarkable,

"it is said concerning Joab and Abiah the sons of Samuel, who recited the commandments of the Lord. God gathered the Jews out of captivity, and brought them out from Babylon. Also the only begotten Son of God, Jesus Christ, gathered the Gentiles from the four corners of the world, by preaching to baptism.''.