Psalms 144
KingCommentsPsalms 144:1
Introduction
With Psalms 107 begins the fifth and last book of Psalms. This last book – Psalms 107-150 – describes the ways of God with His people, that is the faithful remnant, along which He brings them back from exile into His land (Psalms 107:2-3). This is God’s answer to the prayer at the end of the fourth book (Psalms 106:47). The so-called songs of ascent (Psalms 120-134) describe this. In them we hear the feelings of both the two and the ten tribes.
This fifth book can be compared to the book of Deuteronomy, the fifth book of Moses. In that book, the people are at the end of the wilderness journey and about to enter the promised land. Moses gives a review on Israel’s journey through the wilderness and a preview to the promised land.
We also see this in this fifth book of Psalms. Psalms 107, the first psalm of this book, describes the various events and circumstances the people went through before they entered the land. It is a description of trials and tribulations, in which they came to know the LORD, His word and His ways better and praise Him for it.
We find four examples of this in this psalm which at the same time form a division of the psalm: 1. The wilderness. In it they wandered (Psalms 107:4-9). 2. The captivity. They have been captives of the nations (Psalms 107:10-16). 3. Their transgressions. As a result, they were afflicted, near death (Psalms 107:17-22). 4. The great tribulation and wrath through which they have passed, represented in the storm (Psalms 107:23-32).
- The answer to their wandering in the wilderness (Psalms 107:4-9) is the city with foundations. 2. The answer to their captivity (Psalms 107:10-16) is the return. 3. The answer to their afflictions (Psalms 107:17-22) is the healing. 4. The answer to the storm (Psalms 107:23-32) is the desired haven of the realm of peace.
God has delivered the people again and again when they cried out to Him. Likewise, in the future, when they are in the great tribulation, He will listen to them when they cry out to Him. Each time, the remnant is exhorted to praise and give thanks to the LORD.
This is also the teaching found in the conclusion of this psalm (Psalms 107:33-42). Those who take this teaching to heart prove themselves to be wise (Psalms 107:43). The wise in the future – the maskilim – will learn the lesson by taking to heart the covenant faithfulness – Adonai, favors – of the LORD and trusting in Him.
Song of Praise for Redemption
The psalm begins with the call to give thanks to the LORD, for He is good (Psalms 107:1). His goodness is evident in “His lovingkindness”, that is, He is eternally faithful to His new covenant as the foundation of all blessings (Psalms 106:1; Psalms 108:4). Every believer can say it with David: “Surely goodness and lovingkindness will follow me all the days of my life” (Psalms 23:6a). His goodness abides forever and never fails because the new covenant is an eternal covenant because of the power of the blood of Christ as the foundation of all blessings (Hebrews 13:20).
“His lovingkindness is everlasting” is a refrain. It is and has been sung at every restoration of Israel that takes place through the lovingkindness of the LORD: a. At Israel’s deliverance from Egypt (Psalms 136:1-26). b. At the return of the ark (1 Chronicles 16:34). c. At the return from Babylon (Ezra 3:11). d. At the future restoration of Israel (Jeremiah 33:11).
His lovingkindness is evident in the deliverance of His people “from the hand of the adversaries” (Psalms 107:2). They were in the hand of the adversaries, that is, in their power. From this they have been redeemed by Him Who is stronger than the strongest enemy, so that they no longer have any danger to fear.
Prophetically, this applies to the faithful remnant that has been in the scattering. They prayed at the end of Psalm 106 to save them from the power of the nations (Psalms 106:47). Here in Psalms 107 we hear a song of thanksgiving about the answer to this prayer (Psalms 107:2-3). They did not deserve that answer. After all, Psalms 106 speaks of the scattering as God’s judgment on their rebellion against the LORD (Psalms 106:27). Their rebellion contrasts sharply with Psalms 105, where we read of their deliverance by the LORD from Egypt and that He gave them the lands of the nations (Psalms 105:43-44). The quoted verses from these three psalms indicate that despite the fact that they belong to different books of Psalms (the fourth and fifth book) they form in a sense a triptych.
The issue in Psalms 107:2 is the redemption of the faithful remnant of the two tribes. The word for “redeemed” comes from the Hebrew word for “ransom” (Leviticus 25:48-49). This means that we are talking about people who have been ransomed from slavery by a powerful family member. It is not so much about deliverance through battle as it is about deliverance through buying back, where the one who ransoms has the right to buy back, while the other is obliged to sell, without any other option. The redeemed are the ransomed of the LORD (Isaiah 35:9-10).
Those who are redeemed by the LORD are exhorted to also say it aloud. It is not possible for a believer to remain silent (Psalms 116:10). It must be expressed in words of thanksgiving, in songs of praise or sacrifices of praise. It is not only about feelings of gratitude, but also about words of gratitude. The redemption is a special redemption and therefore thanks should also be a special thanks. He redeemed us from our sins by buying us, not with silver or gold, but with His precious blood (1 Peter 1:18-19).
In Psalms 107:3 it is about the remnant of the ten tribes returning to the land from the nations (Deuteronomy 30:1-4). God will gather all who are scattered in all directions from the lands to which they have been scattered. He will bring them back “from the east and from the west, from the north and from the south” to His land (Isaiah 11:11-12; Isaiah 43:5-6; Matthew 24:31).
This verse has not been fulfilled anywhere in the past. The return to Jerusalem from exile in Babylon during the time of Cyrus (Ezra 1:1-3) is only from one direction, from Babylon. Since not a title or an iota of God’s Word will fall to earth, this verse will still be fulfilled – and soon, we may assume. Then all of the twelve tribes still in the scattering will return to Israel from all directions.
We have seen this happen time and again since the late nineteenth century in the aliyah, the return of Jews from all parts of the world to Israel. Prophetically, it is about the time when the beast, the antichrist and the king of the North are eliminated. The ten tribes have returned from the scattering into the land and joined the two tribes there. The whole people are then back in the land, all twelve tribes, that is, a remnant from them.
For us Christians, the Lord Jesus died in order to gather us together into one, we who are scattered children of God (John 11:52; cf. 1 Corinthians 12:13).
Psalms 144:2
Introduction
With Psalms 107 begins the fifth and last book of Psalms. This last book – Psalms 107-150 – describes the ways of God with His people, that is the faithful remnant, along which He brings them back from exile into His land (Psalms 107:2-3). This is God’s answer to the prayer at the end of the fourth book (Psalms 106:47). The so-called songs of ascent (Psalms 120-134) describe this. In them we hear the feelings of both the two and the ten tribes.
This fifth book can be compared to the book of Deuteronomy, the fifth book of Moses. In that book, the people are at the end of the wilderness journey and about to enter the promised land. Moses gives a review on Israel’s journey through the wilderness and a preview to the promised land.
We also see this in this fifth book of Psalms. Psalms 107, the first psalm of this book, describes the various events and circumstances the people went through before they entered the land. It is a description of trials and tribulations, in which they came to know the LORD, His word and His ways better and praise Him for it.
We find four examples of this in this psalm which at the same time form a division of the psalm: 1. The wilderness. In it they wandered (Psalms 107:4-9). 2. The captivity. They have been captives of the nations (Psalms 107:10-16). 3. Their transgressions. As a result, they were afflicted, near death (Psalms 107:17-22). 4. The great tribulation and wrath through which they have passed, represented in the storm (Psalms 107:23-32).
- The answer to their wandering in the wilderness (Psalms 107:4-9) is the city with foundations. 2. The answer to their captivity (Psalms 107:10-16) is the return. 3. The answer to their afflictions (Psalms 107:17-22) is the healing. 4. The answer to the storm (Psalms 107:23-32) is the desired haven of the realm of peace.
God has delivered the people again and again when they cried out to Him. Likewise, in the future, when they are in the great tribulation, He will listen to them when they cry out to Him. Each time, the remnant is exhorted to praise and give thanks to the LORD.
This is also the teaching found in the conclusion of this psalm (Psalms 107:33-42). Those who take this teaching to heart prove themselves to be wise (Psalms 107:43). The wise in the future – the maskilim – will learn the lesson by taking to heart the covenant faithfulness – Adonai, favors – of the LORD and trusting in Him.
Song of Praise for Redemption
The psalm begins with the call to give thanks to the LORD, for He is good (Psalms 107:1). His goodness is evident in “His lovingkindness”, that is, He is eternally faithful to His new covenant as the foundation of all blessings (Psalms 106:1; Psalms 108:4). Every believer can say it with David: “Surely goodness and lovingkindness will follow me all the days of my life” (Psalms 23:6a). His goodness abides forever and never fails because the new covenant is an eternal covenant because of the power of the blood of Christ as the foundation of all blessings (Hebrews 13:20).
“His lovingkindness is everlasting” is a refrain. It is and has been sung at every restoration of Israel that takes place through the lovingkindness of the LORD: a. At Israel’s deliverance from Egypt (Psalms 136:1-26). b. At the return of the ark (1 Chronicles 16:34). c. At the return from Babylon (Ezra 3:11). d. At the future restoration of Israel (Jeremiah 33:11).
His lovingkindness is evident in the deliverance of His people “from the hand of the adversaries” (Psalms 107:2). They were in the hand of the adversaries, that is, in their power. From this they have been redeemed by Him Who is stronger than the strongest enemy, so that they no longer have any danger to fear.
Prophetically, this applies to the faithful remnant that has been in the scattering. They prayed at the end of Psalm 106 to save them from the power of the nations (Psalms 106:47). Here in Psalms 107 we hear a song of thanksgiving about the answer to this prayer (Psalms 107:2-3). They did not deserve that answer. After all, Psalms 106 speaks of the scattering as God’s judgment on their rebellion against the LORD (Psalms 106:27). Their rebellion contrasts sharply with Psalms 105, where we read of their deliverance by the LORD from Egypt and that He gave them the lands of the nations (Psalms 105:43-44). The quoted verses from these three psalms indicate that despite the fact that they belong to different books of Psalms (the fourth and fifth book) they form in a sense a triptych.
The issue in Psalms 107:2 is the redemption of the faithful remnant of the two tribes. The word for “redeemed” comes from the Hebrew word for “ransom” (Leviticus 25:48-49). This means that we are talking about people who have been ransomed from slavery by a powerful family member. It is not so much about deliverance through battle as it is about deliverance through buying back, where the one who ransoms has the right to buy back, while the other is obliged to sell, without any other option. The redeemed are the ransomed of the LORD (Isaiah 35:9-10).
Those who are redeemed by the LORD are exhorted to also say it aloud. It is not possible for a believer to remain silent (Psalms 116:10). It must be expressed in words of thanksgiving, in songs of praise or sacrifices of praise. It is not only about feelings of gratitude, but also about words of gratitude. The redemption is a special redemption and therefore thanks should also be a special thanks. He redeemed us from our sins by buying us, not with silver or gold, but with His precious blood (1 Peter 1:18-19).
In Psalms 107:3 it is about the remnant of the ten tribes returning to the land from the nations (Deuteronomy 30:1-4). God will gather all who are scattered in all directions from the lands to which they have been scattered. He will bring them back “from the east and from the west, from the north and from the south” to His land (Isaiah 11:11-12; Isaiah 43:5-6; Matthew 24:31).
This verse has not been fulfilled anywhere in the past. The return to Jerusalem from exile in Babylon during the time of Cyrus (Ezra 1:1-3) is only from one direction, from Babylon. Since not a title or an iota of God’s Word will fall to earth, this verse will still be fulfilled – and soon, we may assume. Then all of the twelve tribes still in the scattering will return to Israel from all directions.
We have seen this happen time and again since the late nineteenth century in the aliyah, the return of Jews from all parts of the world to Israel. Prophetically, it is about the time when the beast, the antichrist and the king of the North are eliminated. The ten tribes have returned from the scattering into the land and joined the two tribes there. The whole people are then back in the land, all twelve tribes, that is, a remnant from them.
For us Christians, the Lord Jesus died in order to gather us together into one, we who are scattered children of God (John 11:52; cf. 1 Corinthians 12:13).
Psalms 144:3
Introduction
With Psalms 107 begins the fifth and last book of Psalms. This last book – Psalms 107-150 – describes the ways of God with His people, that is the faithful remnant, along which He brings them back from exile into His land (Psalms 107:2-3). This is God’s answer to the prayer at the end of the fourth book (Psalms 106:47). The so-called songs of ascent (Psalms 120-134) describe this. In them we hear the feelings of both the two and the ten tribes.
This fifth book can be compared to the book of Deuteronomy, the fifth book of Moses. In that book, the people are at the end of the wilderness journey and about to enter the promised land. Moses gives a review on Israel’s journey through the wilderness and a preview to the promised land.
We also see this in this fifth book of Psalms. Psalms 107, the first psalm of this book, describes the various events and circumstances the people went through before they entered the land. It is a description of trials and tribulations, in which they came to know the LORD, His word and His ways better and praise Him for it.
We find four examples of this in this psalm which at the same time form a division of the psalm: 1. The wilderness. In it they wandered (Psalms 107:4-9). 2. The captivity. They have been captives of the nations (Psalms 107:10-16). 3. Their transgressions. As a result, they were afflicted, near death (Psalms 107:17-22). 4. The great tribulation and wrath through which they have passed, represented in the storm (Psalms 107:23-32).
- The answer to their wandering in the wilderness (Psalms 107:4-9) is the city with foundations. 2. The answer to their captivity (Psalms 107:10-16) is the return. 3. The answer to their afflictions (Psalms 107:17-22) is the healing. 4. The answer to the storm (Psalms 107:23-32) is the desired haven of the realm of peace.
God has delivered the people again and again when they cried out to Him. Likewise, in the future, when they are in the great tribulation, He will listen to them when they cry out to Him. Each time, the remnant is exhorted to praise and give thanks to the LORD.
This is also the teaching found in the conclusion of this psalm (Psalms 107:33-42). Those who take this teaching to heart prove themselves to be wise (Psalms 107:43). The wise in the future – the maskilim – will learn the lesson by taking to heart the covenant faithfulness – Adonai, favors – of the LORD and trusting in Him.
Song of Praise for Redemption
The psalm begins with the call to give thanks to the LORD, for He is good (Psalms 107:1). His goodness is evident in “His lovingkindness”, that is, He is eternally faithful to His new covenant as the foundation of all blessings (Psalms 106:1; Psalms 108:4). Every believer can say it with David: “Surely goodness and lovingkindness will follow me all the days of my life” (Psalms 23:6a). His goodness abides forever and never fails because the new covenant is an eternal covenant because of the power of the blood of Christ as the foundation of all blessings (Hebrews 13:20).
“His lovingkindness is everlasting” is a refrain. It is and has been sung at every restoration of Israel that takes place through the lovingkindness of the LORD: a. At Israel’s deliverance from Egypt (Psalms 136:1-26). b. At the return of the ark (1 Chronicles 16:34). c. At the return from Babylon (Ezra 3:11). d. At the future restoration of Israel (Jeremiah 33:11).
His lovingkindness is evident in the deliverance of His people “from the hand of the adversaries” (Psalms 107:2). They were in the hand of the adversaries, that is, in their power. From this they have been redeemed by Him Who is stronger than the strongest enemy, so that they no longer have any danger to fear.
Prophetically, this applies to the faithful remnant that has been in the scattering. They prayed at the end of Psalm 106 to save them from the power of the nations (Psalms 106:47). Here in Psalms 107 we hear a song of thanksgiving about the answer to this prayer (Psalms 107:2-3). They did not deserve that answer. After all, Psalms 106 speaks of the scattering as God’s judgment on their rebellion against the LORD (Psalms 106:27). Their rebellion contrasts sharply with Psalms 105, where we read of their deliverance by the LORD from Egypt and that He gave them the lands of the nations (Psalms 105:43-44). The quoted verses from these three psalms indicate that despite the fact that they belong to different books of Psalms (the fourth and fifth book) they form in a sense a triptych.
The issue in Psalms 107:2 is the redemption of the faithful remnant of the two tribes. The word for “redeemed” comes from the Hebrew word for “ransom” (Leviticus 25:48-49). This means that we are talking about people who have been ransomed from slavery by a powerful family member. It is not so much about deliverance through battle as it is about deliverance through buying back, where the one who ransoms has the right to buy back, while the other is obliged to sell, without any other option. The redeemed are the ransomed of the LORD (Isaiah 35:9-10).
Those who are redeemed by the LORD are exhorted to also say it aloud. It is not possible for a believer to remain silent (Psalms 116:10). It must be expressed in words of thanksgiving, in songs of praise or sacrifices of praise. It is not only about feelings of gratitude, but also about words of gratitude. The redemption is a special redemption and therefore thanks should also be a special thanks. He redeemed us from our sins by buying us, not with silver or gold, but with His precious blood (1 Peter 1:18-19).
In Psalms 107:3 it is about the remnant of the ten tribes returning to the land from the nations (Deuteronomy 30:1-4). God will gather all who are scattered in all directions from the lands to which they have been scattered. He will bring them back “from the east and from the west, from the north and from the south” to His land (Isaiah 11:11-12; Isaiah 43:5-6; Matthew 24:31).
This verse has not been fulfilled anywhere in the past. The return to Jerusalem from exile in Babylon during the time of Cyrus (Ezra 1:1-3) is only from one direction, from Babylon. Since not a title or an iota of God’s Word will fall to earth, this verse will still be fulfilled – and soon, we may assume. Then all of the twelve tribes still in the scattering will return to Israel from all directions.
We have seen this happen time and again since the late nineteenth century in the aliyah, the return of Jews from all parts of the world to Israel. Prophetically, it is about the time when the beast, the antichrist and the king of the North are eliminated. The ten tribes have returned from the scattering into the land and joined the two tribes there. The whole people are then back in the land, all twelve tribes, that is, a remnant from them.
For us Christians, the Lord Jesus died in order to gather us together into one, we who are scattered children of God (John 11:52; cf. 1 Corinthians 12:13).
Psalms 144:4
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:5
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:6
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:7
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:8
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:9
Led by a Straight Way
This section refers to wandering in a wilderness (Psalms 107:4). It refers to people who wander, who are lost, who have no safe city in which to live. The Hebrew word for “wander” here is not the same as “wander” in Numbers 32 (Numbers 32:13). In Numbers 32 they had not lost their way in the wilderness journey, for they were led by the pillar of cloud in their wandering with a purpose.
Those who comprise the remnant from the two tribes and the ten tribes have wandered in the wilderness of this world, “in a desert region”. It is reminiscent of the curse on Cain. As a result of his sin, the murder of his brother Abel, Cain became a wanderer on earth (Genesis 4:12). So Israel murdered Christ and Israel also had to go wandering in the wilderness of the world. The world became for them ‘a burial place for strangers’, a piece of land purchased with the thirty pieces of silver at which they valued their Lord (Zechariah 11:12-13; Matthew 27:9-10).
Nowhere did they find “a way to an inhabited city”. They were in the wilderness looking for a city to find rest and safety. They longed for it, but in a wilderness there is no rest anywhere. An inhabited city they would find in the promised land. That is Jerusalem, the city where the LORD dwells (Ezekiel 48:35). Where He dwells, there is rest and safety.
Prophetically, the wilderness speaks of “the wilderness of the peoples” (Ezekiel 20:35), to which the LORD scattered the Israelites because of their unfaithfulness (Psalms 106:25-27; Deuteronomy 28:64). The return from there and their entry into the promised land is the final fulfillment. The return from exile in Babylon to the land of Israel is not the final fulfillment, but it is a pre-fulfillment. The LORD speaks of this in view of what He will do in the future: “Behold, I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert” (Isaiah 43:19).
In the wilderness they were “hungry and thirsty” (Psalms 107:5). About this they grumbled, for “their soul fainted within them”. The way was full of misery and sorrow. They were weary and weakened. This was the result of their unbelief, restlessness and discontent. They saw only the miserable circumstances and not the LORD Who so faithfully cared for them every day.
Then they do the only right thing a man can do when he is in trouble and to which God has also brought him in that trouble: “They cried out to the LORD in their trouble” (Psalms 107:6; cf. Hosea 5:15; Hosea 6:1). God’s answer does not delay: “He delivered them out of their distresses.” This verse is repeated like a refrain throughout this psalm (Psalms 107:13; 19; 28). It is the main theme of the psalm: when the people of God are in trouble and they cry out to the LORD, He rescues and delivers.
At God’s covenant, His promise to Abraham, the LORD showed a smoking oven and a flaming torch as a sign that tribulation and distress were the means He would use to bring His people back to Him (Genesis 15:17). The distress is the result of God’s work of plowing the hearts of the people (distress makes them pray) to prepare fertile ground in which to sow the Word. In that Word they can believe and be saved and redeemed by it (Isaiah 28:23-25). Plowing is a prerequisite to sowing.
After delivering them out of their distresses – as the answer to the need in Psalms 107:4 – God also took upon Himself the leadership of the people (Psalms 107:7). “He led them also by a straight way”, a way straight to His goal. That goal was the promised land. Under His leadership they went “to an inhabited city” (cf. Psalms 107:36). In the land were cities for all the people. To dwell in one of these cities meant the end of their wanderings through the wilderness.
The blessings of food and drink, guidance in the wilderness and a city to live in are a great contrast to wandering in the wilderness and grumbling about their lack. This is not the city of man, Babel, which is a city with a tower, but the city which has foundations, “whose architect and builder is God”, the city God showed Abraham (Hebrews 11:10).
The blessing received, against a backdrop of grumbling, must result in “giving thanks to the LORD for His lovingkindness, and for His wonders to the sons of men” (Psalms 107:8). The giving thanks of this verse is encapsulated in two answers to prayer: Psalms 107:7 in response to Psalms 107:4, and Psalms 107:9 in response to Psalms 107:5. The wonders, i.e. wonderful acts, for which they give thanks to the LORD here have to do with the return to the promised land, while the wonders in Psalms 105 and Psalms 106 refer to the Red Sea, what He did there.
He did not give them what they deserved, but out of the fullness of His lovingkindness. He is acting according to the covenant mentioned in Leviticus 26 (Leviticus 26:40-42): if the remnant would repent, then and only then could the LORD show His lovingkindness to them.
He has “satisfied the thirsty soul” (Psalms 107:9). He has done so by bringing them to an inhabited city. Thereby their thirst for God was satisfied (cf. Psalms 42:1-2). The same is true of “the hungry soul”. He fills the hungry soul “with what is good” (Luke 1:53; Matthew 5:6). He fills the soul with peace and joy. Hunger and thirst refer to spiritual hunger and thirst (cf. Isaiah 55:1-2). It is hunger for the Word of God (Deuteronomy 8:3; Matthew 4:4). Satisfaction of this is the LORD’s response to the need of Psa 107:5.
Psalms 144:10
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.
Psalms 144:11
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.
Psalms 144:12
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.
Psalms 144:13
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.
Psalms 144:14
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.
Psalms 144:15
Brought Out of Darkness
This section refers to the captivity among the nations and their deliverance from it. They “dwelt in darkness and in the shadow of death” (Psalms 107:10; cf. Psalms 23:4; Luke 1:79; Isaiah 9:2). To “dwell” in such a situation indicates a hopeless situation. That they, added to that, were “prisoners in misery and chains” made their situation utterly hopeless (cf. Psalms 105:18). The Lord says in His end time address in Matthew 25 that this will be the portion “of these brothers of Mine, [even] the least [of them]”. By them He means the faithful remnant in the time of the great tribulation (Matthew 25:39b-40).
There was darkness in their souls, “the shadow of death” surrounded them, they felt miserable, and they could not move because of the iron chains. The occasion of the captivity was their rebellion “against the words of God” (Psalms 107:11; cf. Leviticus 26:33-39; Nehemiah 9:33-37). The people as a whole rebelled against what God has said, His law. Daniel acknowledges this in his confession (Daniel 9:5-8). The words of God, His law, contain “the counsel of the Most High”. These are perfect counsels with the highest wisdom to live to His honor and their own good.
God’s words, His counsel, serve for good to the people (Deuteronomy 10:3). God never gives a command that is not a counsel and is not wise to obey. But His people have rejected His counsel. Yet it is still the counsel “of the Most High”. It is not only foolish to reject His counsel because of its content, but also impudent and presumptuous because of the loftiness of the Counselor. Who has ever “defied Him without harm” (Job 9:4b)?
If a man does not humble himself, God must humble him (James 4:10; 1 Peter 5:6). He humbled the proud, haughty heart of His people in Babylon (Psalms 107:12). He did that “with labor”, through misery, tribulation, disappointment, sorrow (cf. Deuteronomy 26:7). That broke their strength, causing them to “stumble” and fall down.
There they lay, utterly humbled. Because they had rejected the counsel of the Most High, there was “none to help” them get back up. No man had mercy and God had to hand them over because of their rejection of Him. It shows again the hopelessness of their situation.
Then we hear again that “they cried out to the LORD in their trouble” (Psalms 107:13; Psalms 107:6). That is what God has been waiting for. He is ready to answer a cry out of trouble. Then He proceeds to act. He “saved them out of their distresses”. The words “trouble” and “distresses” indicate that they were in great oppression inwardly and outwardly, so they had no room to express their distress or to move. But the way up was open and they took advantage of that way. Wicked King Manasseh is an example of how the LORD acts when Israel would humble themselves (2 Chronicles 33:12-13; cf. Leviticus 26:40-42; Deuteronomy 30:1-3).
God answered and saved. He “brought them out of darkness and the shadow of death and broke their bands apart” (Psalms 107:14). Because they had cried out to God, they were brought out by Him from the situation they had fallen into by rebellion against the words of God (Psalms 107:10-11). The bands of “misery and chains”, the symbols of their bondage, in which they had been trapped, He broke by sending His Servant, the Messiah (Isaiah 42:6; Isaiah 49:9; Isaiah 61:1).
For this unanticipated turn for the better, they are again called to give thanks to the LORD (Psalms 107:15). As with the first stanza (Psalms 107:4-9), this call is encapsulated between two answers to prayer: Psalms 107:14 is the answer to the prayer of Psa 107:10a, and Psalms 107:16 is the answer to the prayer of Psa 107:10b (cf. Psalms 50:15).
Only through “His lovingkindness” were they saved from their misery. To Him be given all the glory for that. It is also God’s intention that they give thanks to Him “for His wonders [i.e. wonderful acts] to the sons of men”. It is a testimony to those around us when we give thanks to God for the wonder of redemption He has given us through His Son. Do we all actually give thanks to Him? Or must the Lord also ask us, as He did with the cleansing of the ten leprous men, where only one of whom returned to honor Him: “Were there not ten cleansed? But the nine—where are they?” (Luke 17:16-17).
As a reason to give thanks to the LORD, it is emphasized again what He has done for them (Psalms 107:16). He has “shattered gates of bronze” of the prison. Isn’t that an amazing thing? Those gates could only be broken open by the power of God.
Those prison gates were also closed with “bars of iron” (cf. Psalms 107:10; Psalms 105:18). It was, so to speak, doubly impossible to redeem oneself from it. But even these iron bars were “cut … asunder” by God. God has not merely opened the gates and loosened chains, but radically broken them, put them out of order. The breaking is so thorough that re-use is impossible.