Psalms 107

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. Psalms 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 (Psalms 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 Psalms 107:33 is not only in form very different from the first, but bears marks of greatly inferior poetical power. (See Note to Psalms 107:33.)

Psalms 107:1

(1) For this doxology see Note, Psalms 106:1.

Psalms 107:2

(2) Redeemed of the Lord.—See for this grand expression, for which so high a destiny was prepared, Isaiah 62:12; and comp. Isaiah 63:4; Isaiah 35:9.

Psalms 107:3

(3) Gathered them.—The usual prophetic word for the Restoration. (See references in margin, and with the verse comp. Isaiah 49:12.) From the south.—See margin. The sea here can hardly be any sea but the Mediterranean, and therefore ought, according to general use (see Genesis 12:8, &c), to stand for the west. But as this makes the enumeration of the points of the compass imperfect, several emendations have been proposed, the best of which is yamin (the “right hand,” and so “south”) for yam.Or is the text right, and instead of looking for a complete compass, ought we to connect this general statement with the four tableaux of misery presently painted, and so take “out of the sea” literally in reference to Psalms 107:23-30?

Psalms 107:4-9

(4-9) The wanderers.

Psalms 107:5

(5) Fainted.—Literally, let itself be covered. (See Psalms 77:3.)

Psalms 107:7

(7) By the right way.—Better, in a straight way. Even in the pathless wilderness “there is a hand that guides.”

Psalms 107:8

(8) Oh that men.—The subject is rather to be supplied from the preceding clauses, “let them praise,” &c. Some, however, render “they praise,” &c On the other hand, the insertion of “for” in each clause of the Authorised Version is correct (so LXX. and Vulg.).

Psalms 107:9

(9) Longing soul.—Or, thirsty, as in Isaiah 29:8. (Comp. Psalms 107:5.) The word originally applies to an animal running up and down in search of food or water. (See Joe 2:9; Proverbs 28:15.)

Psalms 107:10-16

(10-16) The prisoners.

Psalms 107:11

(11) Contemned.—This word is an old Mosaic designation for the provocation offered by the chosen people (Numbers 14:11; Numbers 14:23), as well as for the abhorrence shown by Jehovah for their sin (Deuteronomy 32:19). Certainly this verse is more closely applicable to violation of the Theocratic relations of Israel to Jehovah than of heathen opposition to God.

Psalms 107:12

(12) Brought down.—Literally, made them bend.Fell down.—Better, stumbled.The whole verse presents a picture of men staggering under the forced labour which was the usual fate of captives under the great Oriental monarchies.

Psalms 107:14

(14) Break their bands in sunder.—See Psalms 2:3.

Psalms 107:15

(15) Oh that . . .—The subject is the participle in Psalms 107:10, “such as sit,” a fact which bears upon the proper subject in Psalms 107:8.

Psalms 107:16

(16) Isaiah 45:2 was present to the poet’s mind. Virgil’s picture of the shrine of war (Æn. vii. 607) has been compared to this.

Psalms 107:17-22

(17-22) The sick.

Psalms 107:18

(18) Soul.—The Hebrew word for soul is very commonly used for strong appetite (see Psalms 107:9), so that we might paraphrase,” their appetite is turned to loathing.” Comp. this verse with Job 33:20.

Psalms 107:20

(20) He sent His word.—In history (see Psalms 105:19), as in the natural world (Psalms 147:18), God’s word is His messenger. (Comp. Isaiah 55:10-11.) Destructions.—This follows the LXX., who derive as in Psalms 103:4. A better derivation, however, gives “pits,” either with metaphorical allusion to the “depths” of suffering, or literally, of the “graves” to which the sufferers had drawn near.

Psalms 107:23-32

(23-32) Storm-tossed mariners.

Psalms 107:25

(25) He commandeth.—Literally, He speaks. The Almighty fiat, as in Genesis 1.

Psalms 107:26

(26) They mount up.— “Tollimur in cœlum curvato gurgite, et idem Subducta ad Manes imos desedimus unda.” VIRGIL: Æn. iii. 564. Their soul is melted.—The recollection of seasickness is the best comment on this and the next verse.

Psalms 107:27

(27) Reel to and fro.—Or more exactly, spin round and round.Are at their wit’s end.—An admirable paraphrase of the Hebrew, “all their wisdom swalloweth itself up.” The poet, from the expressions employed, is possibly writing under the influence of Psa 22:14; but he has evidently himself been to sea and experienced the dangers and discomforts he so graphically describes. Ovid (Trist. i. 2) has been quoted in illustration: “Me miserum, quanti montes volvuntur aquarum Jamjam tacturos sidera summa putes. Quantæ diducto subsidunt æquore valles: Jamjam tacturas Tartura nigra putes Rector in incerto est, nec quid fugiatve petatve Invenit: ambiguis ars stupet ipsa malis.”See on this passage Addison in Spectator, No. 489.

Psalms 107:28

(28) Then they cry.—There is a saying, “Qui nescit orare, discat navigare.”

Psalms 107:32

(32) Let them exalt.—The addition of this to the refrain, as of 22 to that of the last stanza, clearly points to a liturgical use in the psalm.

Psalms 107:33

(33) The change in character and style of the psalm at this point is so marked as to suggest an addition by another hand. It is not only that the artistic form is dropped, and the series of vivid pictures, each closed by a refrain, succeeded by changed aspects of thought, but the language becomes harsher, and the poet, if the same, suddenly proclaims that he has exhausted his imagination.

Psalms 107:34

(34) Barrenness.—Better, a salt marsh, as in LXX. and Vulg. (See Job 39:6.)

Psalms 107:35

(35) Standing water.—Or, a pool of water. (See Isaiah 35:7; Isaiah 41:18-19; Isaiah 42:15.) The dependence of this psalm on these passages in Isaiah is indubitable. But the images are employed in a different manner. The prophet only thinks of the joy of returning Israel (Psalms 107:39-41). But here the thought is that in the reverses of fortune, which even the chosen nation must be prepared for, God will intervene to protect and save. But the construction is very awkward, owing to the mode in which, in Psalms 107:40, two clauses from Job 12:21; Job 12:24 are introduced.

Psalms 107:41

(41) Like a flock.—This figure of a rapid increase of population is also borrowed from Job 21:11.

Psalms 107:42

(42) Again the dependence on the book of Job is seen. (See marginal reference.)

Psalms 107:43

(43) The psalm ends in the style, and almost in the very words, of the prophecy of Hosea. (Comp. Hosea 14:9.)