Psalm 107:5 Komentář

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

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.''.

Then they cried unto the Lord in their trouble,.... To be directed in their way, and for food and drink, as travellers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah's mariners did, Jon 1:5. It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it; when the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way, and know not what to do; when they find themselves starving and ready to perish; and then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries. And he delivered them out of their distresses; by leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained, Psa 107:7.

Prophetic language affirms that the conversion of those in error is the work of God. For “they went astray in the wilderness in a thirsty land,” the psalmist says, and then he adds, “So he led them forth by the right way, that they might go to the city where they dwelled,” and “when the Lord turned again the captivity of Zion.” In like manner also the comfort of the afflicted is ascribed to God, Paul thus says, “Blessed be God, even the Father of our Lord Jesus Christ, who comforts us in all our tribulation.” Again, the psalmist says, speaking in the person of God, “You called on me in trouble, and I delivered you.” And the setting upright of those who stumble is ascribed innumerable times by Scripture to the power of the Lord: “You have held me by the hand that I might fall, but the Lord was my help,” and “Though he fall, he shall not be cast away, for the Lord upholds him with his hand,” and “The Lord helps them that are fallen.” And the recovery of the distressed admittedly belongs to the loving-kindness of God, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, “You laid burdens on our backs; you allowed people to ride over our heads; we went through fire and water, and you brought us to a place of abundance.”

"They wandered in the wilderness, in a dry place, they found not the way of a city to dwell in" [Psalm 107:4]. We have heard a wretched wandering; what of want? "Hungry and thirsty, their soul fainted in them" [Psalm 107:5]. But wherefore did it faint? For what good? For God is not cruel, but He makes Himself known, in that it is expedient for us, that He be entreated by us fainting, and that aiding us He be loved.

Many other monks coming from Phbow by boat reached the island, and we were three hundred in number. About the eighth hour of the twenty-sixth of the month of Athyr, Theodore called all of us and gathered us near himself, and he told Theodore the Alexandrian to interpret what he was going to say to all: “God revealed to me long ago what I have to say but told me to keep silence for a while. Now, as I was standing, I have just been ordered to say it to you, and it is this: In almost every place where the name of Christ is being preached, many of those who have sinned after holy baptism have kept the apostolic faith in which we also stand and have wept for their sins. The Lord, accepting the genuineness of their repentance, has wiped away their sins. Therefore all those among you who up to this day have wept truly over the sins committed after your baptism shall know that you have received forgiveness. Let each of you, therefore, confess to the Lord his mercies and say, You have changed my grief into joy; you have stripped off my sackcloth and girded me with gladness.”

The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority. (Psa. 109:1-31) God of my praise--its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; Psa 28:1).

fainted--was overwhelmed (Psa 61:3; Psa 77:3).