Commentaires bibliques

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

This psalm is without a title, and its author is unknown. The occasion on which it was composed is not particularly designated, though from Psalm 107:2-3, it is probable that it was on a return from exile or captivity. There is nothing in the psalm to forbid the supposition that this was the return from the captivity at Babylon, and that the psalm was designed to be used at the re-dedication of the temple after the restoration. Every part of it would be appropriate to such an occasion, and it is every way probable that so important an event would be celebrated with appropriate songs of praise.

The "design" of the psalm, so far as it has a practical bearing, is indicated in Psalm 107:8, Psalm 107:15, Psalm 107:21, Psalm 107:31, in the language repeated in those verses: "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" The purpose of the psalm is so to set forth these "works," or these "doings" of God, as to lead men to praise and adoration.

The psalm is very regular in its structure. The first three verses are introductory, intended to designate the people who were specially called on to praise God - as those who had been redeemed from the hand of the enemy, and gathered out of the lands - east, west, north, and south.

The remainder of the psalm is divided into portions marked by the above words, "Oh that men would praise the Lord for his goodness," etc., Psalm 107:8, Psalm 107:15, Psalm 107:21, Psalm 107:31. These portions are of unequal length, and this language (with a few appropriate words added) is placed "at the close of each part," as being that which was suggested by the previous thoughts. In the closing portion, however, Psalm 107:32-43, this language is not employed, but the expression of "desire" in the other cases is changed into an "affirmation" that all who were wise would "observe these things," and would "understand the loving-kindness of the Lord."

The particular parts of the psalm are the following:

I. A reference to the redeemed of the Lord as having wandered in the wilderness; as having been hungry and thirsty; as having no city to dwell in; and then, as calling upon the Lord in such a manner that he heard them, and led them in a right and safe way. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psalm 107:4-9.

II. A reference to God as displaying goodness toward those who sit in darkness and in the shadow of death, and who are bound in affliction and iron: illustrated by a reference to the people of God in the times of bondage, as being cast down and punished for their sins, and as then calling upon the Lord in their trouble, so that he brought them out of that darkness and shadow of death, and brake their bands asunder. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psalm 107:10-16.

III. A reference to the deliverance performed for the people of God. They had sinned; they had shown their folly; they had drawn near to the gates of death, and then they cried unto the Lord, and he sent his word and healed them. For "this" the psalmist expresses the desire that "men would praise the Lord for his goodness," Psalm 107:17-22.

IV. A reference to the goodness of the Lord as manifested toward those who go down to the sea in ships, and do business in the great waters. They see the wonders of the Lord in the deep. They encounter storms and tempests. They are raised up to the heavens on the waves, and then sink to a corresponding depth. They reel to and fro and stagger like a drunkard; and then they cry to the Lord, and he hears them, and makes the sea calm, and brings them to the desired haven. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psalm 107:23-32.

V. A reference to the goodness of the Lord in preparing a place for men to dwell in: turning rivers into a wilderness, the water-springs into dry ground, the wilderness into standing water, and the dry ground into water-springs: making arrangements for people to dwell upon the earth, so that they may sow the fields and plant vineyards - setting the poor on high from affliction, and making them families like a flock. In reference to "this," and to "all" that God does, the psalmist says, in the conclusion of the psalm, that all who are "wise, and will observe these things, shall understand the loving-kindness of the Lord," Psalm 107:33-43.

A thanksgiving of the people for deliverance from difficulties and dangers; their state compared to a journey through a frightful wilderness, Psalm 107:1-9; to confinement in a dreary dungeon, Psalm 107:10-16; to a dangerous malady, Psalm 107:17-22; to a tempest at sea, Psalm 107:23-32. The psalmist calls on men to praise God for the merciful dispensations of his providence, in giving rain and fruitful seasons, after affliction by drought and famine, Psalm 107:33-38; for supporting the poor in affliction, and bringing down the oppressors, Psalm 107:39-41. The use which the righteous should make of these providences, Psalm 107:42; and the advantage to be derived from a due consideration of God's merciful providence, Psalm 107:43.

This Psalm has no title, either in the Hebrew, or any of the Versions; the word "Hallelujah," which is prefixed to some of the latter, is no title, but was most probably borrowed from the conclusion of the preceding Psalm. The author is unknown; but it was probably like Psalm 105 and 106, made and sung at the dedication of the second temple. The three Psalms seem to be on the same subject. In them the author has comprised the marvellous acts of the Lord towards his people; the transgressions of this people against God; the captivities and miseries they endured in consequence; and finally God's merciful kindness to them in their restoration from captivity, and re-establishment in their own land.

This Psalm seems to have been sung in parts: the Psalm 107:8, Psalm 107:15, Psalm 107:21, and Psalm 107:31, with the Psalm 107:6, Psalm 107:13, Psalm 107:19, and Psalm 107:28, forming what may be called the burden of the song. In singing of which the whole chorus joined.

We may easily perceive that the Psalm must have been sung in alternate parts, having a double burden, or intercalary verse often recurring, and another immediately following, giving a reason for the former. See the Psalm 107:8 and Psalm 107:9, the Psalm 107:15 and Psalm 107:16, the Psalm 107:21 and Psalm 107:22, the Psalm 107:31 and Psalm 107:32, and the Psalm 107:42 and Psalm 107:43, which may be reckoned under the same denomination. Dr. Lowth, in his 29th prelection, has made some excellent remarks on this Psalm. "It is observable," says he, "that after each of the intercalary verses one is added, expressive of deliverance or praise. I would farther observe, that if the Psalm be supposed to be made with a view to the alternate response of one side of the choir to the other, then it may be considered as if it were written exactly after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavors to excel the other; and one may perceive their thoughts and expressions gradually to arise upon each other; and hence a manifest beauty may be discovered in this Divine pastoral. We will suppose, then, that the author composed it for the use of his brethren the Jews, when, in the joy of their hearts, they were assembled after their return from captivity. At such a time, what theme could be so proper for the subject of his poem, as the manifest goodness of Almighty God? The first performers, therefore, invite the whole nation to praise God for this; a great instance of it being their late return from captivity. At Psalm 107:10, the other side take the subject, and rightly observe that the return of their great men, who were actually in chains, was a more remarkable instance of God's mercy to them, than the return of the people in general, who were only dispersed, we may suppose, up and down the open country. Then the first performers beautitully compare this unexpected deliverance to that which God sometimes vouchsafes to the languishing dying man, when he recalls, as it were, the sentence of death, and restores him to his former vigor. The others again compare it, with still greater strength and expression, to God's delivering the affrighted mariner from all the dreadful horrors of the ungovernable and arbitrary ocean. But the first, still resolved to outdo the rest, recur to that series of wonderful works which God had vouchsafed to their nation, Psalm 107:32, and of which they had so lately such a convincing proof. Wherefore at last, as in a common chorus, they all conclude with exhorting each other to a serious consideration of these things, and to make a proper return to Almighty God for them.

"No doubt the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with inimitable elegance. The weary and bewildered traveler, the miserable captive in the hideous dungeon, the sick and dying man, the seaman foundering in a storm, are described in so affecting a manner, that they far exceed any thing of the kind, though never so much labored." I may add that had such an Idyl appeared in Theocritus or Virgil, or had it been found as a scene in any of the Greek tragedians, even in Aeschylus himself, it would have been praised up to the heavens, and probably been produced as their master-piece.

INTRODUCTION TO Psalm 107

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

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

Book V.

CVII.

Two widely different accounts have been given of this psalm; one, that it describes historically the dangers and sufferings of the return from captivity, and the Divine power and guidance which brought the redeemed safely through them; the other, that it presents a general picture or group of pictures of the vicissitudes of human life and the interposition of Divine Providence. The true explanation probably lies intermediate between these two. Psalm 107:2-3 leave no room for question that the poet had the Return primarily in his mind. Indications in the same direction are supplied by the many expressions and figures taken from the later chapters of Isaiah, among which is prominent the phrase “the redeemed of Jehovah.” But, on the other hand, the series of vivid pictures of which the greater part of the poem is composed are not directly historical, notably the sea-piece (Psalm 107:23-32).

While, therefore, the psalm may properly be regarded as a lyric embodiment of the lessons of the Captivity, it applies these lessons to the human lot generally, and travels over the whole experience of human life for the pictures under which it presents them. The fortunes of his own race were uppermost in the psalmist’s mind, but the perils depicted are typical of the straits into which men of all lands and all times are driven; and he had learnt that the goodness and wisdom which at the cry of prayer come to extricate and save are not confined to one race, but are universal and continuous.

Critics unite in assigning a late date for the composition of this poem, and no one doubts that it was intended for liturgic use. The beautiful double refrain marks the division of its somewhat irregular versification.

Of the unity of the poem there is considerable doubt. The piece beginning at Psalm 107:33 is not only in form very different from the first, but bears marks of greatly inferior poetical power. (See Note to Psalm 107:33.)

THE PSALMS

BOOK V

Psalms 107-150

This 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 (Psalm 107:1-3). The prayer of Psalm 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 (Psalm 106:47 c, d) as the object of their restoration.

ii. A scries of four pictures follows (Psalm 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 Psalm 107:9; Psalm 107:16 by the reason for it, in Psalm 107:22; Psalm 107:32 by an amplification of the appeal. The double refrain with its variations (Psalm 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 (Psalm 107:4-9).

2. Prisoners in the dungeon, or exiles who are like prisoners, suffering the punishment of their transgressions, are released (Psalm 107:10-16).

3. Sick men, whose sickness is a chastisement for their sin, are restored to health (Psalm 107:17-22).

4. Sailors, all but wrecked in a terrific storm, are brought safe to their destination (Psalm 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.

1. 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 (Psalm 107:33-38).

2. If they are oppressed He defends them, and confounds their oppressors, to the joy of the righteous, and the discomfiture of the wicked (Psalm 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 (Psalm 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 Psalm 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 Psalm 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 Psalm 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: Psalm 107:36 for example refers back to Psalm 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 Psalm 107:23-28; Psalm 107:40 are to be marked, according to Massoretic tradition, with ‘inverted nûns’ [i.e. the letter n, נ], which are supposed to be the equivalent of brackets, and to mark some dislocation of the text or uncertainty in regard to it. Why Psalm 107:23-28 should be so marked is not obvious, but it is not improbable that Psalm 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” (Psalm 105:44): the second contains the warning that “He would scatter them in the lands” (Psalm 106:27); the third relates the restoration, “He gathered them out of the lands” (Psalm 107:3). The refrain of Psalm 107:6; Psalm 107:13; Psalm 107:19; Psalm 107:28 is an echo of Psalm 106:44 : with Psalm 107:2 cp. Psalm 106:10; with Psalm 107:11 cp. Psalm 106:13; Psalm 106:33; Psalm 106:43; with Psalm 107:20 cp. Psalm 105:19.

Ps 107:1-43.

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

1, 2. This call for thankful praise is the burden or chorus (compare

Ps 107:8, 15,

&c.).

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

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