Psalms 107

THE VPsalms 107-150This Psalm is a call to thanksgiving addressed to the returned exiles, and enforced by various instances of Jehovah’s goodness to men in the manifold perils of life. i. Introduction (Psalms 107:1-3). The prayer of Psa 106:47 has been answered. Israel has been ransomed from captivity, and brought back from the lands of exile to its own land. The Psalmist calls upon “Jehovah’s redeemed ones” to unite in offering to Him the thanksgiving which was contemplated (Psalms 106:47 c, d) as the object of their restoration. ii. A scries of four pictures follows (Psalms 107:4-32) vividly representing the goodness of Jehovah in delivering men from the extremity of trouble and danger in answer to their prayers. Each strophe is symmetrically constructed. First there is a description of the sufferers’ plight; then their cry for help and its answer; then a call to thanksgiving, supplemented in Psalms 107:9; Psalms 107:16 by the reason for it, in Psalms 107:22; Psalms 107:32 by an amplification of the appeal. The double refrain with its variations (Psalms 107:6-9; Psalms 13-16; Psalms 19-22; Psalms 28-32) is strikingly effective.

1. Travellers through the desert who have lost their way and are on the point of perishing from hunger and thirst are guided to an inhabited city (Psalms 107:4-9).
2. Prisoners in the dungeon, or exiles who are like prisoners, suffering the punishment of their transgressions, are released (Psalms 107:10-16).
3. Sick men, whose sickness is a chastisement for their sin, are restored to health (Psalms 107:17-22).
4. Sailors, all but wrecked in a terrific storm, are brought safe to their destination (Psalms 107:23-32). iii. Here the structure and subject change. The refrains disappear, and in place of the vivid pictures of life we have the Psalmist’s reflections on the vicissitudes in the fortunes of countries and of men regarded as a proof of the providential government of the world.
5. Jehovah smites a fruitful land with barrenness for the wickedness of its inhabitants, and transforms a wilderness into a fertile home for the poor and needy (Psalms 107:33-38).
6. If they are oppressed He defends them, and confounds their oppressors, to the joy of the righteous, and the discomfiture of the wicked (Psalms 107:39-42). iv. The Psalm ends with an exhortation to mark and ponder such facts as these which are proofs of Jehovah’s lovingkindness (Psalms 107:43). The connexion of the central part of the Psalm with the introduction requires some further consideration. The pictures which it contains are scenes from real life, chosen to illustrate God’s goodness in answering men’s prayers in circumstances of trial and suffering, and to enforce the duty of thanksgiving. But since the Psalm opens with an exhortation to the returned exiles, it can hardly be doubted that they are meant to see in these pictures not only general proofs of God’s goodness, but illustrations of their own experience. Israel had been on the point of perishing in the great desert of the world. It had been imprisoned for its transgressions in the gloomy dungeon of exile, and had lain there crushed and hopeless. It had been sick unto death through its own sin.

It had been all but swallowed up in the vast sea of the nations. The scenes are at once fact and figure; scenes from life, yet intended to represent Israel’s experience. This is especially clear in Psalms 107:10-16, where some touches are obviously national not personal. The unity of the Psalm has been called in question. It has been suggested that Psalms 107:1-3 are an introduction, prefixed to a Psalm of more general import, in order to adapt it for liturgical use: and again that Psalms 107:33-43 are an appendix, attached to the original Psalm by a later and inferior poet. The suggestion is plausible but unnecessary. The connexion between the introduction and the main part of the Psalm is intelligible, and the main part of the Psalm is suitable to the circumstances of the returned exiles; while the latter part, if (to our taste) somewhat inferior in form and vigour, offers consolation and encouragement to them in view of the vicissitudes of fortune to which they had been or were likely to be exposed. It has moreover links of connexion in style and language with the earlier part: Psalms 107:36 for example refers back to Psalms 107:4-5 : and the dependence on Job and Isaiah 40-66, which is a marked feature of the earlier part, is even more noticeable here. It is however curious that Psalms 107:23-28; Psalms 107:40 are to be marked, according to Massoretic tradition, with ‘inverted nûns’ [i.e. the letter n, ð], which are supposed to be the equivalent of brackets, and to mark some dislocation of the text or uncertainty in regard to it.

Why Psalms 107:23-28 should be so marked is not obvious, but it is not improbable that Psalms 107:39-40 should be transposed. See Ginsburg, Introd. to Heb. Bible, pp. 341 ff. The Psalm plainly belongs to the post-exilic period, but to what part of it is uncertain. Its tone however would seem to point to the restoration being still comparatively recent. Notwithstanding the division of the books, it is closely related to the preceding Psalms. Psalms 105, 106, 107 may be said to form a trilogy. Psalms 105 celebrates God’s goodness in the choice of Israel and the deliverance from Egypt: Psalms 106 is a confession of Israel’s obstinate rebellion against God’s purpose for it: Psalms 107 is a call to thanksgiving for its restoration from exile. They refer, broadly speaking, to three successive periods of the national history. The first contains the fulfilment of the promise, “He gave them the lands of the nations” (Psalms 105:44): the second contains the warning that “He would scatter them in the lands” (Psalms 106:27); the third relates the restoration, “He gathered them out of the lands” (Psalms 107:3). The refrain of Psa 107:6; Psalms 107:13; Psalms 107:19; Psalms 107:28 is an echo of Psa 106:44 : with Psalms 107:2 cp.

Psalms 106:10; with Psalms 107:11 cp. Psalms 106:13; Psalms 106:33; Psalms 106:43; with Psalms 107:20 cp. Psalms 105:19.

Psalms 107:1-3

1–3. An invitation to the returned exiles to join in grateful confession of Jehovah’s lovingkindness.

Psalms 107:3

3. gathered them out of the lands] In accordance with many a prophetic promise (Jeremiah 32:37; Ezekiel 20:34; &c.); cp. the prayer of Psa 106:47. from the east &c.] “From the four quarters of the earth,” Isaiah 11:12; Isaiah 43:5-6. Israelites from many lands doubtless returned to join the newly-founded community in Jerusalem. from the south] Heb. from the sea, which according to general usage means the west. The Targ. explains it to mean ‘the southern sea,’ the Arabian gulf or the Indian ocean; possibly it may denote the southern part of the Mediterranean, washing the shore of Egypt: but on the whole it seems most probable that the Psalmist borrowed the phrase “from the north and from the sea” from Isaiah 49:12, and does not strictly enumerate the points of the compass. ‘The sea’ or ‘west’ there denotes the islands and coasts of the Mediterranean (Isaiah 11:11). A slight change of the text, yâmîn for yâm, would give the usual word for south (Psalms 89:12), but the text is supported by the Versions.

Psalms 107:4-9

4–9. First example of Jehovah’s lovingkindness to men: the deliverance of travellers who had lost their way in the desert and were on the point of perishing, doubtless a common experience. Cp. Job 6:18-20.

Psalms 107:5

5. fainted] Was fainting within them; the imperfect tense graphically pictures their plight.

Psalms 107:6

6. The words for trouble (better, strait) and distresses are coupled together in Job 15:24.

Psalms 107:7

7. And he guided them in a straight way, That they might go to a city of habitation.

Psalms 107:8

8. Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the sons of men. The A.V. obliterates the connexion of the refrain with the doxology of Psa 107:1, and gives it a wrong turn by generalising its exhortation (‘Oh that men would praise the Lord’). Here and again in Psalms 107:15; Psalms 107:21; Psalms 107:31, the subject of the verb is the men whose deliverance has just been described.

Psalms 107:9

9. Because he satisfied the longing soul, And the hungry soul he filled with good. The words refer to the particular case of those who were perishing with hunger and thirst, and do not, primarily at any rate, express a general truth, as the A.V. suggests. The language is derived from Jeremiah 31:25; Isaiah 29:8 (A.V. ‘his soul hath appetite’); Psalms 58:10-11; and Luke 1:53 is a reminiscence of this verse.

Psalms 107:10-16

10–16. A second example of Divine goodness, in the liberation of prisoners, or captives languishing in the dungeon of exile in punishment for their rebellion against God. The Targ. interprets the passage of Zedekiah and the nobles of Judah in captivity at Babylon.

Psalms 107:11

11. Their suffering was the punishment of sin. Cp. Psalms 107:17; Psalms 107:34. They resisted the commands of God (Psalms 106:7; Psalms 106:33; Psalms 106:43); and blasphemously doubted or despised the wisdom and the goodness of His purposes for them. Cp. Proverbs 1:30; Isaiah 5:24; and for general illustration, 2 Chronicles 36:16.

Psalms 107:12

12. So that he subdued their heart with travail. Cp. Psalms 106:42. they fell down] Lit. they stumbled; figuratively as in Psalms 105:37 (note); Isaiah 3:8 (A.V. is ruined).

Psalms 107:15

15. Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the sons of men.

Psalms 107:16

16. The prophecy of Isa 45:2 has been fulfilled. The land of exile was represented as a vast and strong fortress-prison.

Psalms 107:17-22

17–22. A third example of Divine goodness, in the restoration of those who have been punished with sickness for their sins, based upon Job 33:19-26.

Psalms 107:18

18. Their soul loatheth all manner of food, And they draw nigh unto the gates of death. Cp. Psalms 9:13; Psalms 88:3. For the archaism of P.B.V. ‘hard at death’s door,’ cp. note on Psalms 63:8.

Psalms 107:20

20. He sent &c.] R.V. sendeth … healeth … delivereth. Jehovah’s word is here almost personified as a delivering angel. It is His messenger (Psalms 147:15; Psalms 147:18), which performs His will (Isaiah 55:11; cp. Psalms 9:8). It is His instrument in His dealings with men (Psalms 105:19) as well as in the work of creation (Psalms 33:6). Such passages prepare the way for the use in the Targums of the periphrasis ‘the Word of Jehovah’ (Mçmrâ or Dibbûrâ) for Jehovah in His intercourse with men; and for the fuller revelation of the personal Word, the Logos (John 1:1). In connexion with this thought, it should be noted that in Job 33:23 the restoration of the sick man to health of mind and body is attributed to the intervention of “an angel, an interpreter” (or mediator). from their destructions] Lit. pitfalls (Lamentations 4:20); the graves into which they had all but fallen. Cp. Job 33:18; Job 33:22; Job 33:24; Job 33:28; Psalms 103:4.

Psalms 107:21-22

21, 22. Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the sons of men: And let them offer sacrifices of thanksgiving, And tell of his works with glad singing. Here and in Psalms 107:32 the call to thanksgiving is amplified, instead of a reason for it being assigned as in Psalms 107:9; Psalms 107:16. Cp. Jeremiah 33:11.

Psalms 107:23-32

23–32. A fourth example of Jehovah’s goodness, in the deliverance of sailors caught in a storm. The Targ.[62] refers it to the voyage of Jonah, and some expressions suggest that Jonah 1, 2 may have been in the poet’s mind; but the reference is quite general. Addison (Spectator, No. 489) comments on the sublimity of the Psalmist’s description of the storm. [62] Ed. Lagarde. The text in Walton’s Polyglott does not contain the gloss.

Psalms 107:24

24. These see &c.] These men have seen. Jehovah’s works are the storm, viewed as an evidence of His sovereignty over the elements: His wonders (or wonderful works, as in Psalms 107:8 &c.) are His miraculous interposition to still the storm and rescue the sailors.

Psalms 107:25

25. For he commandeth &c.] For he spake, and raised &c. Cp. Psalms 105:31; Psalms 105:34; Genesis 1:3 &c. The P.B.V., For at his word the stormy wind ariseth follows the LXX (Vulg.) and Jer. in presuming a different vocalisation of the Heb. consonants, which may possibly be right.

Psalms 107:26

26. They mount up] The sailors, not the waves, as is clear from the next line. Cp. Verg. Aen. III. 564, Tollimur in caelum curvato gurgite, et idem Subducta ad Manis imos desedimus unda. their soul &c.] Their soul melteth in evil plight.

Psalms 107:27

27. and are at their wit’s end] Lit. all their wisdom is swallowed up, or perhaps as in Psalms 55:9, is confounded. Their skill in navigation entirely fails them. Cp. Isaiah 19:3. A striking parallel to the whole passage is to be found in Ovid, Tristia, l. 2. 19 ff. Me miserum, quanti montes volvuntur aquarum! Iam iam tacturos sidera summa putes. Quantae diducto subsidunt aequore valles! Iam iam tacturas Tartara nigra putes. Rector in incerto est, nec quid fugiatve petatve Invenit. Ambiguis ars stupet ipsa malis.

Psalms 107:28

28. Kay quotes a Basque proverb, “Let him who knows not how to pray go to sea.” he bringeth them &c.] Cp. Psalms 25:17.

Psalms 107:30

30. because they be quiet] Because the waves are calmed. Cp. Jonah 1:11. unto their desired haven] Lit. the haven, or possibly, the mart, of their desire. The word mâchôz, which occurs here only, is rendered harbour by the Ancient Versions, but in the Talmud it means town. The destination of the sailors, where they intend to dispose of their wares, is obviously meant. The R.V. has wisely restored Coverdale’s musical phrase, the haven where they would be.

Psalms 107:31

31. Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the sons of men:

Psalms 107:32

32. Yea, let them exalt him in the assembly of the people, And praise him in the session of the elders. Let them publicly declare His praises in the temple and in the forum, where the congregation is assembled for worship (Psalms 22:22; Psalms 22:25), and where the rulers of the people sit in council.

Psalms 107:33-43

33–43. The style of the Psalm changes, and its subject becomes more general. The refrain disappears, and instead of examples of God’s goodness in delivering various classes of men, we have proofs of His providential government of the world in the vicissitudes of countries and peoples.

Psalms 107:34

34. barrenness] A salt desert (Jeremiah 17:6) like Sodom and Gomorrha, Deuteronomy 29:23.

Psalms 107:35

35. He hath turned a wilderness into a pool of water, and a dry land into watersprings:

Psalms 107:36

36. And there he hath made the hungry to dwell, And they have founded an inhabited city,

Psalms 107:37

37. And sowed fields and planted vineyards, Which yielded fruitful produce. With Psalms 107:36 cp. Psalms 107:4-5. In Psalms 107:37 the R.V. and get them fruits is possible, but not in accordance with the general usage of the phrase.

Psalms 107:38

38. In this and the preceding verse there may be an allusion to Leviticus 26:20; Leviticus 26:22.

Psalms 107:39-42

39–42. Though trouble may come, Jehovah scatters their oppressors and defends them, to the joy of the righteous and the chagrin of the wicked.

Psalms 107:40

40. “He poureth contempt upon princes, And maketh them wander in a wayless waste,”

Psalms 107:41

41. And he set the needy on high from affliction, And made him families like a flock. There is no change of subject. The Psalmist is following the fortunes of those whom Jehovah has blessed with prosperity. Temporary reverses may happen to them, but He will not fail them in their need. Psalms 107:39 is virtually the protasis to Psalms 107:40, and the construction of Psa 107:40 is somewhat awkward, because it is a verbatim quotation from Job 12:21 a, 24 b, which the Psalmist has adopted without alteration. The princes are any tyrannous oppressors; God humbles their pride and confounds their counsels. The Psalmist probably has in mind the troubles of the returned exiles, and intends his words to encourage their faith. [The construction would however be simplified by placing Psalms 107:40 before Psalms 107:39 (see above p. 638), thus: He poureth contempt upon princes … and they are diminished and brought low … and he setteth &c. He humbles the proud and exalts the humble.] like a flock] i.e. numerous. Cp. Job 21:11; Ezekiel 36:37-38. The P.B.V. of Psalms 107:40, “Though he suffer them to be evil intreated through tyrants, and let them wander out of the way in the wilderness,” comes from Coverdale, who derived it apparently from the Zürich Bible[63] (Introd. p. lxxiii). The Heb. however cannot bear this meaning. [63] So er sy lasst durch die tyrannen beraubet und geschediget werden: so er sy durch die öden ort, da kein weg ist, härumb fürt.

Psalms 107:42

42. The upright see and are glad; And all unrighteousness stoppeth her mouth. All mockery of Israel and blasphemy of Israel’s God are silenced. Cp. Psalms 115:2. The first line is from Job 22:19; the second from Job 5:16.

Psalms 107:43

43. Whoso is wise, let him observe these things, And let them consider the lovingkindnesses of Jehovah. Cp. Hosea 14:9. In such examples as these the wise man will discern the methods of Jehovah’s providential dealings with men.