Salmi 107:4 Commento

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.''.

Hungry and thirsty,.... As travellers in deserts sometimes are; their provisions being spent they bring with them, and none to be had on the road; there being no inns to stop at, nor any sort of food to eat, nor springs of water to drink of. In such a condition are souls, when, like the prodigal, they come to themselves, and are thoroughly convinced of their state and condition by nature; they find themselves starving and famishing, and no provision to be had from themselves or the creature: they hunger after Christ, the bread of life, and thirst after his grace, the water of life, and the blessings of it; they hunger and thirst after his righteousness, and justification by it; after the pardon of their sins through his blood, and after salvation by him, and an interest in it; after more knowledge of him, and communion with him. Their soul fainted in them; for want of food and drink; as men do, in a spiritual sense, for want of Christ, the blessings of his grace, particularly salvation; for want of views of interest in it, of the joys and comforts of it; see Psa 119:81. Some refer all this to the apostles and apostolic men, wandering in the Gentile world, hungry, thirsty, and without any certain dwelling place; see Co1 4:11.

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).

A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or, city of habitation--may mean the land of Palestine.

It has actually come to pass, the first strophe tells us, that they wandered in a strange land through deserts and wastes, and seemed likely to have to succumb to death from hunger. According to Psa 107:40 and Isa 43:19, it appears that Psa 107:4 ought to be read לא־דרך (Olshausen, Baur, and Thenius); but the line is thereby lengthened inelegantly. The two words, joined by Munach, stand in the construct state, like פּרא אדם, Gen 16:12 : a waste of a way = ἔρημος ὁδός, Act 8:26 (Ewald, Hitzig), which is better suited to the poetical style than that דּרך, as in משׁנה־כּסףp, and the like, should be an accusative of nearer definition (Hengstenberg). In connection with עיר מושׁב the poet, who is fond of this combination (Psa 107:7, Psa 107:36, cf. בּית־מושׁב, Lev 25:29), means any city whatever which might afford the homeless ones a habitable, hospitable reception. With the perfects, which describe what has been experienced, alternates in Psa 107:5 the imperfect, which shifts to the way in which anything comes about: their soul in them enveloped itself (vid., Psa 61:3), i.e., was nigh upon extinction. With the fut. consec. then follows in Psa 107:6 the fact which gave the turn to the change in their misfortune. Their cry for help, as the imperfect יצּילם implies, was accompanied by their deliverance, the fact of which is expressed by the following fut. consec. ויּדריכם. Those who have experienced such things are to confess to the Lord, with thanksgiving, His loving-kindness and His wonderful works to the children of men. It is not to be rendered: His wonders (supply אשׁר עשׂה) towards the children of men (Luther, Olshausen, and others). The two ל coincide: their thankful confession of the divine loving-kindness and wondrous acts is not to be addressed alone to Jahve Himself, but also to men, in order that out of what they have experienced a wholesome fruit may spring forth for the multitude. נפשׁ שׁוקקה (part. Polel, the ē of which is retained as a pre-tonic vowel in pause, cf. Psa 68:26 and on Job 20:27, Ew. 188, b) is, as in Isa 29:9, the thirsting soul (from שׁוּק, Arab. sâq, to urge forward, of the impulse and drawing of the emotions, in Hebrew to desire ardently). The preterites are here an expression of that which has been experienced, and therefore of that which has become a fact of experience. In superabundant measure does God uphold the languishing soul that is in imminent danger of languishing away.