Psalms · Chapter 107

Verse 1. O give thanks] Here is a duty prescribed; and the reasons of it are immediately laid down. 1. He is good. This is his nature. 2. His mercy endureth for ever. This is the stream that flows from the fountain of his goodness.

Verses 1-3. O give thanks, &c. — This whole verse occurs also Psalm 106:1; only there the address is made to the Israelites, here, it seems, to all mankind. For his mercy endureth for ever — “Eternal mercy is the theme here proposed; and they who have tasted its sweets, are invited to join in setting forth its praises.” Let the redeemed say so — All those whom God hath redeemed, as it is expressed in the next clause, or delivered from the calamities hereafter mentioned: whom he hath redeemed from the enemy — From such as had taken them captive, either in battle, or in their travels, to which they were led, either by their own inclinations or by their necessary affairs. And gathered them out of the lands, &c. — Bringing them into their own land, out of the several quarters of the world into which they had been carried. And from the south — Hebrew, from the sea; which, in Scripture, commonly denotes the west, because the great Mediterranean sea was on the west of Canaan; but here, as appears from the opposition of this to the north, it signifies the south, so called from the Red sea, which was on the south, and which is sometimes called The Sea, simply, and without addition. “The members of the Christian Church,” says Dr. Horne, “are now, in the most proper and emphatical sense of the words, the redeemed of Jehovah, whom he hath redeemed from the hand of the enemy, and gathered them, by the gospel, out of all lands, and from all the four quarters of the world, to form a church, and to supply the place of the apostate Jews, whose forefathers experienced, in type and shadow, the good things prepared for them and for us, in truth and substance.”

1-3, and a conclusion, verse 43. The first four contain a double refrain of two lines each, which are wanting in the latter two. These particulars will be explained in the notes.

1. Give thanks unto the Lord—This verse is a favourite formula of praise, (Psalm 106:1; 108:1; 136:1,) and strikingly similar to that which Jeremiah predicted should be used at the return of the exiles from Babylon. Jeremiah 33:11.

Verse 2. Let the redeemed of the Lord say so] For they have had the fullest proof of this goodness, in being saved by the continuing stream of his mercy.

Verses 1-3. O give thanks, &c. — This whole verse occurs also Psalm 106:1; only there the address is made to the Israelites, here, it seems, to all mankind. For his mercy endureth for ever — “Eternal mercy is the theme here proposed; and they who have tasted its sweets, are invited to join in setting forth its praises.” Let the redeemed say so — All those whom God hath redeemed, as it is expressed in the next clause, or delivered from the calamities hereafter mentioned: whom he hath redeemed from the enemy — From such as had taken them captive, either in battle, or in their travels, to which they were led, either by their own inclinations or by their necessary affairs. And gathered them out of the lands, &c. — Bringing them into their own land, out of the several quarters of the world into which they had been carried. And from the south — Hebrew, from the sea; which, in Scripture, commonly denotes the west, because the great Mediterranean sea was on the west of Canaan; but here, as appears from the opposition of this to the north, it signifies the south, so called from the Red sea, which was on the south, and which is sometimes called The Sea, simply, and without addition. “The members of the Christian Church,” says Dr. Horne, “are now, in the most proper and emphatical sense of the words, the redeemed of Jehovah, whom he hath redeemed from the hand of the enemy, and gathered them, by the gospel, out of all lands, and from all the four quarters of the world, to form a church, and to supply the place of the apostate Jews, whose forefathers experienced, in type and shadow, the good things prepared for them and for us, in truth and substance.”

2. Let the redeemed—The call is specially to Israel, not to the nations.

V. 3. Gathered-Into their own land.

Verse 3. And gathered them out of the lands] Though many Jews returned into Jerusalem from various parts of the world, under the reigns of Darius Hystaspes, Artaxerxes, and Alexander the Great; yet this prophecy has its completion only under the Gospel, when all the ends of the earth hear the salvation of God.

Verses 1-3. O give thanks, &c. — This whole verse occurs also Psalm 106:1; only there the address is made to the Israelites, here, it seems, to all mankind. For his mercy endureth for ever — “Eternal mercy is the theme here proposed; and they who have tasted its sweets, are invited to join in setting forth its praises.” Let the redeemed say so — All those whom God hath redeemed, as it is expressed in the next clause, or delivered from the calamities hereafter mentioned: whom he hath redeemed from the enemy — From such as had taken them captive, either in battle, or in their travels, to which they were led, either by their own inclinations or by their necessary affairs. And gathered them out of the lands, &c. — Bringing them into their own land, out of the several quarters of the world into which they had been carried. And from the south — Hebrew, from the sea; which, in Scripture, commonly denotes the west, because the great Mediterranean sea was on the west of Canaan; but here, as appears from the opposition of this to the north, it signifies the south, so called from the Red sea, which was on the south, and which is sometimes called The Sea, simply, and without addition. “The members of the Christian Church,” says Dr. Horne, “are now, in the most proper and emphatical sense of the words, the redeemed of Jehovah, whom he hath redeemed from the hand of the enemy, and gathered them, by the gospel, out of all lands, and from all the four quarters of the world, to form a church, and to supply the place of the apostate Jews, whose forefathers experienced, in type and shadow, the good things prepared for them and for us, in truth and substance.”

3. East… west… north… south—That is, from all points, whithersoever the seed of Israel had been scattered. The Hebrew here rendered “south” is sea, but being used in an enumeration of the cardinal points of the compass must mean “south.” It may be understood of the southeast coast of the Mediterranean, or of the Red sea, either of which, being southwesterly from Palestine, and a boundary line of Egypt, might denote the latter, to which the eastern wars had scattered many of the Jews. See Jeremiah 43; 44; Isaiah 43:5, 6; 49:12.

Verses 4-9 comprise the first strophic division, with verses 6, 8 as the double refrain. These give life and dramatic effect to the musical performance. Verses 4-6 are a glance at their wilderness life under Moses; perhaps, also, at the privations of the first caravan of returning exiles under Zerubbabel, (Ezra 2:64, 67,) and afterward of the second, under Ezra. See Ezra 7:8.

V. 4. No city-Or rather, no town inhabited, where they might refresh themselves.

Verse 4. They wandered in the wilderness] Here begins the FINEST comparison: the Israelites in captivity are compared to a traveller in a dreary, uninhabited, and barren desert, spent with hunger and thirst, as well as by the fatigues of the journey, Psalm 107:5.

Verses 4-7. They wandered in the wilderness — Where there was no trodden path, no company, but a solitary way. They found no city to dwell in — Or rather, no inhabited city, or town, no lodging; no conveniences, no accommodations where they might have refreshment. Hungry and thirsty, their soul fainted, &c. — Spent with the fatigues of their journey, and ready to drop down for want of support. This may refer, 1st, To the wanderings of the Israelites in the wilderness for forty years, when God led them about, (Deuteronomy 32:10,) instructed them, and kept them as the apple of his eye. It may refer, 2d, To poor travellers in general, those particularly whose way lay through the wilds of Arabia, where, we may suppose, they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. It is applicable, 3d, To our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims; but we are under the conduct of his wise and good providence, to which if we commit ourselves, we shall be led, in the right way, to the city that hath foundations. They cried unto the Lord in their trouble — Earnestly implored his help in their distress and misery; and he delivered them — In answer to their prayers, he mercifully extricated them out of their difficulties, and freed them from all their anxieties. And he led them forth — Out of the wilderness, where they had lost their way; that they might go to a city of habitation — To a place inhabited, where they might find relief for their necessities. “Fervent and importunate prayer to the God of our salvation will procure, from above, knowledge to dispel our ignorance, and grace to help our infirmities; the former will discover to us our road, the latter will enable us to walk in it, and both together will carry us, in due time, to the city of our eternal habitation.” — Horne.

Verse 4. They wandered—in a solitary way. The Lord led them in the way of the wilderness, that they might not see war.

Verses 4-7. They wandered in the wilderness — Where there was no trodden path, no company, but a solitary way. They found no city to dwell in — Or rather, no inhabited city, or town, no lodging; no conveniences, no accommodations where they might have refreshment. Hungry and thirsty, their soul fainted, &c. — Spent with the fatigues of their journey, and ready to drop down for want of support. This may refer, 1st, To the wanderings of the Israelites in the wilderness for forty years, when God led them about, (Deuteronomy 32:10,) instructed them, and kept them as the apple of his eye. It may refer, 2d, To poor travellers in general, those particularly whose way lay through the wilds of Arabia, where, we may suppose, they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. It is applicable, 3d, To our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims; but we are under the conduct of his wise and good providence, to which if we commit ourselves, we shall be led, in the right way, to the city that hath foundations. They cried unto the Lord in their trouble — Earnestly implored his help in their distress and misery; and he delivered them — In answer to their prayers, he mercifully extricated them out of their difficulties, and freed them from all their anxieties. And he led them forth — Out of the wilderness, where they had lost their way; that they might go to a city of habitation — To a place inhabited, where they might find relief for their necessities. “Fervent and importunate prayer to the God of our salvation will procure, from above, knowledge to dispel our ignorance, and grace to help our infirmities; the former will discover to us our road, the latter will enable us to walk in it, and both together will carry us, in due time, to the city of our eternal habitation.” — Horne.

V. 6. The Lord-Heb. Unto Jehovah, to the true God. For the Heathens had, many of them, some knowledge of the true God.

Verse 6. Then they cried unto the Lord] When the Israelites began to pray heartily, and the eyes of all the tribes were as the eyes of one man turned unto the Lord, then he delivered them out of their distresses.

Verses 4-7. They wandered in the wilderness — Where there was no trodden path, no company, but a solitary way. They found no city to dwell in — Or rather, no inhabited city, or town, no lodging; no conveniences, no accommodations where they might have refreshment. Hungry and thirsty, their soul fainted, &c. — Spent with the fatigues of their journey, and ready to drop down for want of support. This may refer, 1st, To the wanderings of the Israelites in the wilderness for forty years, when God led them about, (Deuteronomy 32:10,) instructed them, and kept them as the apple of his eye. It may refer, 2d, To poor travellers in general, those particularly whose way lay through the wilds of Arabia, where, we may suppose, they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. It is applicable, 3d, To our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims; but we are under the conduct of his wise and good providence, to which if we commit ourselves, we shall be led, in the right way, to the city that hath foundations. They cried unto the Lord in their trouble — Earnestly implored his help in their distress and misery; and he delivered them — In answer to their prayers, he mercifully extricated them out of their difficulties, and freed them from all their anxieties. And he led them forth — Out of the wilderness, where they had lost their way; that they might go to a city of habitation — To a place inhabited, where they might find relief for their necessities. “Fervent and importunate prayer to the God of our salvation will procure, from above, knowledge to dispel our ignorance, and grace to help our infirmities; the former will discover to us our road, the latter will enable us to walk in it, and both together will carry us, in due time, to the city of our eternal habitation.” — Horne.

V. 7. Forth-Out of the wilderness.

Verse 7. That they might go to a city of habitation.] God stirred up the heart of Cyrus to give them liberty to return to their own land: and Zerubbabel, Ezra, and Nehemiah, at different times, brought many of them back to Judea.

Verses 4-7. They wandered in the wilderness — Where there was no trodden path, no company, but a solitary way. They found no city to dwell in — Or rather, no inhabited city, or town, no lodging; no conveniences, no accommodations where they might have refreshment. Hungry and thirsty, their soul fainted, &c. — Spent with the fatigues of their journey, and ready to drop down for want of support. This may refer, 1st, To the wanderings of the Israelites in the wilderness for forty years, when God led them about, (Deuteronomy 32:10,) instructed them, and kept them as the apple of his eye. It may refer, 2d, To poor travellers in general, those particularly whose way lay through the wilds of Arabia, where, we may suppose, they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. It is applicable, 3d, To our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims; but we are under the conduct of his wise and good providence, to which if we commit ourselves, we shall be led, in the right way, to the city that hath foundations. They cried unto the Lord in their trouble — Earnestly implored his help in their distress and misery; and he delivered them — In answer to their prayers, he mercifully extricated them out of their difficulties, and freed them from all their anxieties. And he led them forth — Out of the wilderness, where they had lost their way; that they might go to a city of habitation — To a place inhabited, where they might find relief for their necessities. “Fervent and importunate prayer to the God of our salvation will procure, from above, knowledge to dispel our ignorance, and grace to help our infirmities; the former will discover to us our road, the latter will enable us to walk in it, and both together will carry us, in due time, to the city of our eternal habitation.” — Horne.

7. He led them forth by the right way—See Ezra 8:21-23, 31, 32. City of habitation—A city of permanent abode, as opposed to their life of wandering.

Verse 8. O that men would praise the Lord] This is what is called the intercalary verse, or burden of each part of this responsive song: see the introduction. God should be praised because he is good. We naturally speak highly of those who are eminent. God is infinitely excellent, and should be celebrated for his perfections. But he does wonders for the children of men; and, therefore, men should praise the Lord. And he is the more to be praised, because these wonders, twalpn niphlaoth, miracles of mercy and grace, are done for the undeserving. They are done אדם לבני libney Adam, for the children of Adam, the corrupt descendants of a rebel father.

Verses 8, 9. O that men would praise — Hebrew, let them praise, or, they shall praise, that is, they are highly obliged to praise. It is meant chiefly of those whom God has graciously relieved. The Lord for his goodness — To them in particular; and for his wonderful works to the children of men — To others, as well as to themselves; and to the children of men, as well as to the children of God. For he satisfieth the longing soul — The needy, who, being sensible of their wants, temporal or spiritual, earnestly desire to have them supplied; and filleth the hungry with goodness — With the fruits of his goodness, with good things, Psalm 103:5; with that good which they wanted and desired. Observe, reader, God’s works of mercy are wonderful works, works of wonderful power, considering the weakness, and of wonderful grace, considering the unworthiness of those to whom he shows mercy: and those who share in his works of mercy are in duty bound to return him praise for them. Dr. Hammond remarks very properly, that “this is a Psalm of answering, or of parts, to be sung alternately; having a double burden, or intercalary verse, oft recurring:” see verses 6, 13, &c. This, indeed, is apparent upon the most transient view of it. We may suppose one side of the choir to have begun with the first of the parts, and then the other side to have taken the second, and so on. The 9th verse evidently belongs to the first part, for the 10th begins quite another subject.

Ver. 8. Oh that men would praise the Lord for his goodness, his mercy. This verse is four times repeated, after the fourfold mercies here celebrated. The first from wanderings in the desert; the second from famine and various captivities; the third from diseases and death; the fourth from dangerous voyages at sea.

8. Oh that men would praise—Better, they shall praise; that is, those who have experienced such things shall “praise” the Lord; but such as have no experience of the great works of God will have no spirit of praise. In this second strophe, (verses 10-16,) the unhappy state of Israel in exile is set forth under the figure of the gloom and horror of ancient prison and dungeon life, which many of them had tasted, and to them Babylonia itself was a great prison. The refrains are verses 13, 15.

Verse 9. For he satisfieth the longing soul] This is the reason which the psalmist gives for the duty of thankfulness which he prescribes. The longing soul, hqqwv vpn nephesh shokekah, the soul that pushes forward in eager desire after salvation.

Verses 8, 9. O that men would praise — Hebrew, let them praise, or, they shall praise, that is, they are highly obliged to praise. It is meant chiefly of those whom God has graciously relieved. The Lord for his goodness — To them in particular; and for his wonderful works to the children of men — To others, as well as to themselves; and to the children of men, as well as to the children of God. For he satisfieth the longing soul — The needy, who, being sensible of their wants, temporal or spiritual, earnestly desire to have them supplied; and filleth the hungry with goodness — With the fruits of his goodness, with good things, Psalm 103:5; with that good which they wanted and desired. Observe, reader, God’s works of mercy are wonderful works, works of wonderful power, considering the weakness, and of wonderful grace, considering the unworthiness of those to whom he shows mercy: and those who share in his works of mercy are in duty bound to return him praise for them. Dr. Hammond remarks very properly, that “this is a Psalm of answering, or of parts, to be sung alternately; having a double burden, or intercalary verse, oft recurring:” see verses 6, 13, &c. This, indeed, is apparent upon the most transient view of it. We may suppose one side of the choir to have begun with the first of the parts, and then the other side to have taken the second, and so on. The 9th verse evidently belongs to the first part, for the 10th begins quite another subject.

V. 10. Darkness-In dark prisons or dungeons.

Verse 10. Such as sit in darkness] Here begins the SECOND similitude, which he uses to illustrate the state of the captives in Babylon, viz., that of a prisoner in a dreary dungeon. 1. They sit in or inhabit darkness. They have no light, no peace, no prosperity. 2. “In the shadow of death.” The place where death reigns, over which he has projected his shadow; those against whom the sentence of death has been pronounced. 3. They are bound in this darkness, have no liberty to revisit the light, and cannot escape from their executioners. 4. They are afflicted, not only by want and privation in general, but they are tortured in the prison, yn[ oni, afflicted, humbled, distressed. 5. Their fetters are such as they cannot break; they are iron. The reason of their being in this wretched state is given.

Verses 10-12. Such as sit in darkness, &c. — In a disconsolate and forlorn condition, in dark prisons or dungeons; bound in affliction and iron — In afflicting or grievous irons: or, in the cords of affliction, as the expression is Job 36:8, and particularly in iron fetters. Because they rebelled, &c. — As a just punishment for the crimes they had rebelliously committed against the express commands of God, or the plain dictates and frequent checks of their own consciences; which were the voice of the Most High, giving them wholesome counsel, though they contemned and despised it: therefore he brought down their heart — The pride, and rebellion, and obstinacy of their hearts; with labour — Hebrew, lm[b, begnamal, with pain, or trouble. They fell down and there was none to help — They fell into their enemies’ hands, and into hopeless and remediless miseries. Then they cried unto the Lord, &c. — Yet, upon making their requests to the Lord, and earnestly beseeching him to take pity on their wretched condition, he was pleased mercifully to hear their prayers, and save them out of their distresses. “In this second piece of divine scenery, we behold a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in horrid dungeons, and there expecting the day of execution. These calamities they are represented as having brought upon themselves, by their rebellion against God, who takes this method of humbling them. It succeeds, and brings them upon their knees to Him who alone is able to deliver them. Moved by their cries, he exerts his power on their behalf, and frees them from the house of bondage. To a state of corporal servitude, the Israelites, for their transgressions, were frequently reduced, and many times experienced, upon their repentance, the goodness of Jehovah in rescuing them from it. But the grand and universal captivity is that of sin and death; the grand and universal deliverance, for which all the redeemed of the Lord ought to praise his mercy, is that by Jesus Christ.” When this deliverance is experienced, although but in part; when the sinner, who has cried earnestly to the Lord in his trouble on account of sin, is brought out of the prison of guilt, condemnation, and wrath, and has received the Spirit of life from Christ Jesus, making him free from the law, or commanding, constraining power, of sin and death; “his chains, like those of St. Peter, fall off at the word of his deliverer; he is saved out of his distress; he is brought out of darkness and the shadow of death, into the glorious light and liberty of the sons of God. The joy consequent upon such a deliverance will be exceeded only by that which shall take place in the hearts, and be expressed by the voices of the redeemed, on the day when Christ shall accomplish the redemption of their bodies also, as he hath already effected that of his own, from the power of the grave; when he shall dash in pieces the brazen gates and adamantine bars of that prison-house; put an end for ever to the bondage of corruption, and lead captivity captive into the highest heavens.” — Horne.

Ver. 10. Such as sit in darkness. Ancient prisons were mostly dark and noisome places, the air and effluvia calculated to generate disease and death. The jail fever in Narrow Wine Street, Bristol, spread into the city with alarming consequences. Our Howard, of immortal memory in the circles of benevolence, stirred up a great part of Europe to meliorate the condition of prisoners. This terrible fever was understood by the psalmist when he says, Their soul abhorred all manner of meat: ver. 18.

10. Such as—All of this class, whether suffering torture by literal imprisonment or by the ordinary afflictions of life, which limit and restrain their freedom. Sit in darkness and… shadow of death—The description seems borrowed from Isaiah 9:1, 2; 49:9. Affliction and iron—Either make the former term general and the latter specific, or by hendiadys “torturing iron,” or the latter exegetical of the former, as if it read affliction even in iron, such as that of Jehoahaz, Manasseh, and Zedekiah. 2 Kings 23:31-33; 2 Chronicles 33:11; 2 Kings 25:7; Jeremiah 39:7.

Verse 11. Because they rebelled against the words of God] 1. God showed them their duty and their interest, and commanded them to obey his word; but they cast off all subjection to his authority, acted as if they were independent of heaven and earth, and broke out into open rebellion against him. 2. He counselled and exhorted them to return to him: but they contemned his advice, and turned his counsel into ridicule. 3. As lenient means were ineffectual, he visited them in judgment: hence it is added,

Verses 10-12. Such as sit in darkness, &c. — In a disconsolate and forlorn condition, in dark prisons or dungeons; bound in affliction and iron — In afflicting or grievous irons: or, in the cords of affliction, as the expression is Job 36:8, and particularly in iron fetters. Because they rebelled, &c. — As a just punishment for the crimes they had rebelliously committed against the express commands of God, or the plain dictates and frequent checks of their own consciences; which were the voice of the Most High, giving them wholesome counsel, though they contemned and despised it: therefore he brought down their heart — The pride, and rebellion, and obstinacy of their hearts; with labour — Hebrew, lm[b, begnamal, with pain, or trouble. They fell down and there was none to help — They fell into their enemies’ hands, and into hopeless and remediless miseries. Then they cried unto the Lord, &c. — Yet, upon making their requests to the Lord, and earnestly beseeching him to take pity on their wretched condition, he was pleased mercifully to hear their prayers, and save them out of their distresses. “In this second piece of divine scenery, we behold a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in horrid dungeons, and there expecting the day of execution. These calamities they are represented as having brought upon themselves, by their rebellion against God, who takes this method of humbling them. It succeeds, and brings them upon their knees to Him who alone is able to deliver them. Moved by their cries, he exerts his power on their behalf, and frees them from the house of bondage. To a state of corporal servitude, the Israelites, for their transgressions, were frequently reduced, and many times experienced, upon their repentance, the goodness of Jehovah in rescuing them from it. But the grand and universal captivity is that of sin and death; the grand and universal deliverance, for which all the redeemed of the Lord ought to praise his mercy, is that by Jesus Christ.” When this deliverance is experienced, although but in part; when the sinner, who has cried earnestly to the Lord in his trouble on account of sin, is brought out of the prison of guilt, condemnation, and wrath, and has received the Spirit of life from Christ Jesus, making him free from the law, or commanding, constraining power, of sin and death; “his chains, like those of St. Peter, fall off at the word of his deliverer; he is saved out of his distress; he is brought out of darkness and the shadow of death, into the glorious light and liberty of the sons of God. The joy consequent upon such a deliverance will be exceeded only by that which shall take place in the hearts, and be expressed by the voices of the redeemed, on the day when Christ shall accomplish the redemption of their bodies also, as he hath already effected that of his own, from the power of the grave; when he shall dash in pieces the brazen gates and adamantine bars of that prison-house; put an end for ever to the bondage of corruption, and lead captivity captive into the highest heavens.” — Horne.

11. Because they rebelled—See the histories of the Kings referred to verse 10, and compare 2 Chronicles 36:14-21. Contemned the counsel of the Most High—Treated with contempt his declared purpose to punish transgression, of which he had fully forewarned them, as in Deuteronomy 28:15-68; Isaiah 1, etc. But the word “counsel,” here, may mean the fixed plan of God respecting Israel, embracing the whole scheme of their national and church life, in its relation to the ultimate redemptive economy of God. This high calling they had overlooked and despised.

V. 12. Heart-The pride and obstinacy of their hearts. Fell-They fell into hopeless miseries.

Verse 12. He brought down their heart with labour] He delivered them into the hands of their enemies. and, as they would not be under subjection to GOD, he delivered them into slavery to wicked men: “So they fell down, and there was none to help;” God had forsaken them because they had forsaken him.

Verses 10-12. Such as sit in darkness, &c. — In a disconsolate and forlorn condition, in dark prisons or dungeons; bound in affliction and iron — In afflicting or grievous irons: or, in the cords of affliction, as the expression is Job 36:8, and particularly in iron fetters. Because they rebelled, &c. — As a just punishment for the crimes they had rebelliously committed against the express commands of God, or the plain dictates and frequent checks of their own consciences; which were the voice of the Most High, giving them wholesome counsel, though they contemned and despised it: therefore he brought down their heart — The pride, and rebellion, and obstinacy of their hearts; with labour — Hebrew, lm[b, begnamal, with pain, or trouble. They fell down and there was none to help — They fell into their enemies’ hands, and into hopeless and remediless miseries. Then they cried unto the Lord, &c. — Yet, upon making their requests to the Lord, and earnestly beseeching him to take pity on their wretched condition, he was pleased mercifully to hear their prayers, and save them out of their distresses. “In this second piece of divine scenery, we behold a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in horrid dungeons, and there expecting the day of execution. These calamities they are represented as having brought upon themselves, by their rebellion against God, who takes this method of humbling them. It succeeds, and brings them upon their knees to Him who alone is able to deliver them. Moved by their cries, he exerts his power on their behalf, and frees them from the house of bondage. To a state of corporal servitude, the Israelites, for their transgressions, were frequently reduced, and many times experienced, upon their repentance, the goodness of Jehovah in rescuing them from it. But the grand and universal captivity is that of sin and death; the grand and universal deliverance, for which all the redeemed of the Lord ought to praise his mercy, is that by Jesus Christ.” When this deliverance is experienced, although but in part; when the sinner, who has cried earnestly to the Lord in his trouble on account of sin, is brought out of the prison of guilt, condemnation, and wrath, and has received the Spirit of life from Christ Jesus, making him free from the law, or commanding, constraining power, of sin and death; “his chains, like those of St. Peter, fall off at the word of his deliverer; he is saved out of his distress; he is brought out of darkness and the shadow of death, into the glorious light and liberty of the sons of God. The joy consequent upon such a deliverance will be exceeded only by that which shall take place in the hearts, and be expressed by the voices of the redeemed, on the day when Christ shall accomplish the redemption of their bodies also, as he hath already effected that of his own, from the power of the grave; when he shall dash in pieces the brazen gates and adamantine bars of that prison-house; put an end for ever to the bondage of corruption, and lead captivity captive into the highest heavens.” — Horne.

12. Brought down their heart with labour—He bowed down their heart, as one bends low to a heavy, servile task. The bowing down the “heart,” shows that the seat of their greatest suffering and labour was inward. Sin is a hard service. See Isaiah 4:2; Romans 6:23. They fell down— They fainted under their oppressive labour. None to help—None but God, whom they had rejected, and whose service of freedom and delight they had despised.

Verse 13. Then they cried unto the Lord in their trouble] This was the salutary effect which their afflictions produced: they began to cry to God for mercy and help; and God mercifully heard their prayer, and reversed their state; for,

13. Then they cried unto the Lord—Their repentance comes in their extremity. See Luke 15:17, and note on Psalm 78:34.

Verse 14. He brought then out of darkness] 1. Gave them again peace and prosperity. 2. Repealed the sentence of death. 3. “Unbound the poor prisoners.” 4. Broke their iron bonds in sunder.

14. Darkness—Compare Isaiah 42:7, and verse 10, above.

Verse 15. O that men, &c.] This is the intercalary verse, or burden, of the second part, as it was of the first. See Psalm 107:8.

Verse 16. For he hath broken] This is the reason given for thanks to God for his deliverance of the captives. It was not a simple deliverance; it was done so as to manifest the irresistible power of God. He tore the prison in pieces, and cut the bars of iron asunder.

16. Gates of brass—The allusion is to Isaiah 45:2, where the subject is the taking of Babylon, at which time the strategy of Cyrus, prince of Persia, and commander of the Median and Persian army, should succeed by the extraordinary circumstance of the brazen gates of the wall on the banks of Euphrates being left unbarred. What Isaiah thus predicted actually took place one hundred and sixty years later, (B.C. 544.) Daniel 5:30, 31; Herod. b. i, § 191.

V. 17. Afflicted-With sickness.

Verse 17. Fools because of their transgression] This is the THIRD comparison; the captivity being compared to a person in a dangerous malady. Our Version does not express this clause well: Fools פשעם Ërdm midderech pisham, because of the way of their transgressions, are afflicted. Most human maladies are the fruits of sin; misery and sin are married together in bonds that can never be broken.

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

17. Fools—The word denotes one who is thoughtless, inconsiderate, slack, and at the same time perverse. The ethical notion does not exclude intellect, but only a just foresight of consequences. One who lives only for present gratification. Psalm 14:1.

Verse 18. Their soul abhorreth all manner of meat] A natural description of a sick man: appetite is gone, and all desire for food fails; nutriment is no longer necessary, for death has seized upon the whole frame. See a similar image, Job 33:20.

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

18. Abhorreth all manner of meat—This description of sickness is borrowed from Job 33:20, 22. Sickness was often regarded as a judgment of God for sin. Psalm 38:5. Gates of death—See Psalm 9:13.

Verse 19. Then they cry] The effect produced by affliction as before.

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

17-22. These verses form the third strophe, with verses 19, 21, for the double refrain. Israel’s sufferings are here set forth by severe sickness.

V. 20. Word-His command, or blessing.

Verse 20. He sent his word, and healed them] He spoke: “Be thou clean, be thou whole;” and immediately the disease departed; and thus they were delivered from the destructions that awaited them.

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

20. He sent his word, and healed them— “We detect in such passages the first glimmering of St. John’s doctrine of the agency of the personal Word.”—Perowne. See Psalm 147:15, 18; Isaiah 55:11: specially, Job 33:23, where, instead of messenger… interpreter, read an angel… a mediator. Destructions—The word means pits for catching wild animals or men, as Lamentations 4:20. But according to verse 18 it here denotes graves, grave-pits.

Verse 21. O that men, &c.] The intercalary verse, or burden, as before.

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

17-22. These verses form the third strophe, with verses 19, 21, for the double refrain. Israel’s sufferings are here set forth by severe sickness.

Verse 22. And let them sacrifice] For their healing they should bring a sacrifice; and they should offer the life of the innocent animal unto God, as he has spared their lives; and let them thus confess that God has spared them when they deserved to die; and let them declare also “his works with rejoicing;” for who will not rejoice when he is delivered from death?

Verses 17-22. Fools — That is, wicked men whom he calls fools, because through their own sin and folly they wrong themselves, and act against their own interest; not only their spiritual, but their secular interest; they often even prejudice their bodily health by their intemperance, and endanger their lives by indulging their appetites and fleshly lusts, as well as bring upon themselves many other evils and miseries: because of their transgressions — Hebrew, µ[vp Ërdm, because of the way of their transgressions, that is, their custom and course of sinning, as the word way is often used; are afflicted — With wasting sickness, as appears from verses 18, 20. Their soul abhorreth all manner of meat — They not only have no desire for it, nor power to digest it, but they nauseate it; nay, they loathe and detest the very sight and smell of that which should nourish and support them; in which case, if not relieved, they must waste away, and soon draw near to the gates of death. But from those dreadful gates the power of God can snatch them, when they are just about to enter them. “To an infirm and emaciated body he can restore health; strength, and beauty; for diseases are his ministers and messengers; they visit us at his command, and at his command they retire, and we recover again. Now here, namely, in the recovery of men from sickness, we have a third image of the benefits conferred on our nature by the Redeemer. “The mind of man,” we must remember, “by reason of sin, is not less subject to infirmities than his body; these infirmities reduce him to a state of languor and listlessness; he finds himself incapable of action, indisposed for the reception of divine truths, without taste for knowledge, or inclination for virtue; he even nauseates the book of God, and the bread of heaven; and the life of faith is in great danger. But the case is not desperate, while there is breath enough left to call in, by prayer, the Physician of spirits. The most inveterate malady gives place to his efficacious medicines; appetite revives, health returns, and the believer is reinstated in the vigour and beauty of holiness. Let all, who have been thus healed and saved from destruction, either of body or soul, acknowledge to Jehovah his mercy, and his wonders wrought for the children of Adam; let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.” — Horne.

17-22. These verses form the third strophe, with verses 19, 21, for the double refrain. Israel’s sufferings are here set forth by severe sickness.

Verse 23. They that go down to the sea in ships] This is the FOURTH comparison. Their captivity was as dangerous and alarming as a dreadful tempest at sea to a weather-beaten mariner.

Verses 23-27. They that go down to the sea in ships — He says go down, because the sea is lower than the earth, as appears by the rivers which run down into it; that do business in great waters — Whose occupation lies there as mariners, merchants, or fisher-men; or, who go to take ship as passengers. These see the works of the Lord — His wonderful works, either, 1st, Of creation, such as fishes of various kinds and shapes, and some of a prodigious size; which are not seen by other men. Or, 2d, His works of providence in bringing them into extraordinary dangers through storms, and working out for them extraordinary deliverances; they witness scenes, and experience interpositions of divine providence, such as others can scarcely form a conception of. For he raiseth the stormy wind — The winds and storms, which come not by chance, but by the order of Divine Providence. They mount up to heaven, &c. — The ships are sometimes raised so high, that it appears as if they would touch the clouds; and then sink down as low as if they would be buried in the bottom of the sea, to the great astonishment and dread of the passengers, whose soul is melted because of trouble — Who are ready to die with fear and dismay. They reel to and fro, &c. — They are so tossed and whirled about, that, as they are not able to stand upon the decks, so the most skilful mariners are at their wit’s end, and do not know which way to steer, or what course to take to save themselves from perishing; all their skill fails them, as some translate the words. “There cannot,” says Dr. Dodd, “be conceived any thing more poetical or sublime than this description of a storm at sea; a subject on which the most celebrated poets have employed their pens. It would be a pleasing task, if the nature or limits of our work allowed it, to compare this description of the psalmist with those of ancient and modern writers. But we are denied this agreeable task; and shall only add, that those who will make the comparison, will find how much superior are the ideas and expressions of the sacred poet to those of uninspired writers.” But, as Dr. Horne observes, “Experience alone can illustrate its beauty, evince its truth, and point out the propriety of the circumstances which are selected to furnish us with a full and complete idea of the whole. Few of us, indeed,” adds he, “are ever likely to be in that terrible situation. But then,” (for this is a fourth similitude portraying the danger of our present state, and the goodness of God displayed in our salvation,) “we cannot help reflecting, that there is a ship in which we are all embarked; there is a troubled sea on which we all sail; there are storms by which we are all frequently overtaken; and there is a haven which we all desire to behold and to enter. For the church is a ship; the world is a sea; temptations, persecutions, and afflictions are the waves of it; the prince of the power of the air is the stormy wind which raises them; and heaven is the only port of rest and security. Often during the voyage, for our punishment or our trial, God permits us to be thus assaulted. The succession and the violence of our troubles, the elevations and depressions of our minds, the uncertainty of our counsels, and our utter inability to help ourselves, are finely represented by the multitude and impetuosity of the waves, the tossings and agitations of the vessel, the confusion, terror, and distress among the sailors. In both cases prayer is the proper effect, and the only remedy left. We should cry unto the Lord Jesus in our trouble; we should, as it were, awake him, like the disciples, with the repetitions of, Lord, save us, we perish! Then will he arise and rebuke the authors of our tribulation, saying unto them, Peace, be still, and they shall hear and obey his voice. He will make the storm a calm, so that the waves thereof shall be still; and, at length, he will bring us in peace, joy, and gladness, to our desired haven, there to exalt him in the congregation of his chosen, and praise him in the great assembly of saints and angels.”

23. Go down to the sea—The expression supposes the sea lower than the land, lying in hollow depths prepared for it. Job 38:10, 11; Psalm 104:8; Isaiah 42:10. We would say, “Put to sea.” That do business— Not fishermen, but merchants. The Tyrians held the commerce of the world at this time, and they were well known to the Hebrews.

Verse 24. These see the works of the Lord] Splendid, Divinely impressive, and glorious in fine weather.

His wonders in the deep.] Awfully terrible in a tempest.

Verses 23-27. They that go down to the sea in ships — He says go down, because the sea is lower than the earth, as appears by the rivers which run down into it; that do business in great waters — Whose occupation lies there as mariners, merchants, or fisher-men; or, who go to take ship as passengers. These see the works of the Lord — His wonderful works, either, 1st, Of creation, such as fishes of various kinds and shapes, and some of a prodigious size; which are not seen by other men. Or, 2d, His works of providence in bringing them into extraordinary dangers through storms, and working out for them extraordinary deliverances; they witness scenes, and experience interpositions of divine providence, such as others can scarcely form a conception of. For he raiseth the stormy wind — The winds and storms, which come not by chance, but by the order of Divine Providence. They mount up to heaven, &c. — The ships are sometimes raised so high, that it appears as if they would touch the clouds; and then sink down as low as if they would be buried in the bottom of the sea, to the great astonishment and dread of the passengers, whose soul is melted because of trouble — Who are ready to die with fear and dismay. They reel to and fro, &c. — They are so tossed and whirled about, that, as they are not able to stand upon the decks, so the most skilful mariners are at their wit’s end, and do not know which way to steer, or what course to take to save themselves from perishing; all their skill fails them, as some translate the words. “There cannot,” says Dr. Dodd, “be conceived any thing more poetical or sublime than this description of a storm at sea; a subject on which the most celebrated poets have employed their pens. It would be a pleasing task, if the nature or limits of our work allowed it, to compare this description of the psalmist with those of ancient and modern writers. But we are denied this agreeable task; and shall only add, that those who will make the comparison, will find how much superior are the ideas and expressions of the sacred poet to those of uninspired writers.” But, as Dr. Horne observes, “Experience alone can illustrate its beauty, evince its truth, and point out the propriety of the circumstances which are selected to furnish us with a full and complete idea of the whole. Few of us, indeed,” adds he, “are ever likely to be in that terrible situation. But then,” (for this is a fourth similitude portraying the danger of our present state, and the goodness of God displayed in our salvation,) “we cannot help reflecting, that there is a ship in which we are all embarked; there is a troubled sea on which we all sail; there are storms by which we are all frequently overtaken; and there is a haven which we all desire to behold and to enter. For the church is a ship; the world is a sea; temptations, persecutions, and afflictions are the waves of it; the prince of the power of the air is the stormy wind which raises them; and heaven is the only port of rest and security. Often during the voyage, for our punishment or our trial, God permits us to be thus assaulted. The succession and the violence of our troubles, the elevations and depressions of our minds, the uncertainty of our counsels, and our utter inability to help ourselves, are finely represented by the multitude and impetuosity of the waves, the tossings and agitations of the vessel, the confusion, terror, and distress among the sailors. In both cases prayer is the proper effect, and the only remedy left. We should cry unto the Lord Jesus in our trouble; we should, as it were, awake him, like the disciples, with the repetitions of, Lord, save us, we perish! Then will he arise and rebuke the authors of our tribulation, saying unto them, Peace, be still, and they shall hear and obey his voice. He will make the storm a calm, so that the waves thereof shall be still; and, at length, he will bring us in peace, joy, and gladness, to our desired haven, there to exalt him in the congregation of his chosen, and praise him in the great assembly of saints and angels.”

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

Verse 25. For he commandeth] And what less than the command of God can raise up such winds as seem to heave old Ocean from his bed?

Verses 23-27. They that go down to the sea in ships — He says go down, because the sea is lower than the earth, as appears by the rivers which run down into it; that do business in great waters — Whose occupation lies there as mariners, merchants, or fisher-men; or, who go to take ship as passengers. These see the works of the Lord — His wonderful works, either, 1st, Of creation, such as fishes of various kinds and shapes, and some of a prodigious size; which are not seen by other men. Or, 2d, His works of providence in bringing them into extraordinary dangers through storms, and working out for them extraordinary deliverances; they witness scenes, and experience interpositions of divine providence, such as others can scarcely form a conception of. For he raiseth the stormy wind — The winds and storms, which come not by chance, but by the order of Divine Providence. They mount up to heaven, &c. — The ships are sometimes raised so high, that it appears as if they would touch the clouds; and then sink down as low as if they would be buried in the bottom of the sea, to the great astonishment and dread of the passengers, whose soul is melted because of trouble — Who are ready to die with fear and dismay. They reel to and fro, &c. — They are so tossed and whirled about, that, as they are not able to stand upon the decks, so the most skilful mariners are at their wit’s end, and do not know which way to steer, or what course to take to save themselves from perishing; all their skill fails them, as some translate the words. “There cannot,” says Dr. Dodd, “be conceived any thing more poetical or sublime than this description of a storm at sea; a subject on which the most celebrated poets have employed their pens. It would be a pleasing task, if the nature or limits of our work allowed it, to compare this description of the psalmist with those of ancient and modern writers. But we are denied this agreeable task; and shall only add, that those who will make the comparison, will find how much superior are the ideas and expressions of the sacred poet to those of uninspired writers.” But, as Dr. Horne observes, “Experience alone can illustrate its beauty, evince its truth, and point out the propriety of the circumstances which are selected to furnish us with a full and complete idea of the whole. Few of us, indeed,” adds he, “are ever likely to be in that terrible situation. But then,” (for this is a fourth similitude portraying the danger of our present state, and the goodness of God displayed in our salvation,) “we cannot help reflecting, that there is a ship in which we are all embarked; there is a troubled sea on which we all sail; there are storms by which we are all frequently overtaken; and there is a haven which we all desire to behold and to enter. For the church is a ship; the world is a sea; temptations, persecutions, and afflictions are the waves of it; the prince of the power of the air is the stormy wind which raises them; and heaven is the only port of rest and security. Often during the voyage, for our punishment or our trial, God permits us to be thus assaulted. The succession and the violence of our troubles, the elevations and depressions of our minds, the uncertainty of our counsels, and our utter inability to help ourselves, are finely represented by the multitude and impetuosity of the waves, the tossings and agitations of the vessel, the confusion, terror, and distress among the sailors. In both cases prayer is the proper effect, and the only remedy left. We should cry unto the Lord Jesus in our trouble; we should, as it were, awake him, like the disciples, with the repetitions of, Lord, save us, we perish! Then will he arise and rebuke the authors of our tribulation, saying unto them, Peace, be still, and they shall hear and obey his voice. He will make the storm a calm, so that the waves thereof shall be still; and, at length, he will bring us in peace, joy, and gladness, to our desired haven, there to exalt him in the congregation of his chosen, and praise him in the great assembly of saints and angels.”

25. He commandeth—No allusion to second causes, laws, or forces of nature, but all phenomena are referred directly to God, who saves by sea as well as by land. Psalm 65:5. The descriptions which follow to verse 30 require no comment. The object of these various citations of human distress and divine deliverance is, to show that Israel’s redemption from bondage stands out as a wonder of divine grace, equal to the greatest known to human experience; and that no exigence of human affairs is beyond the reach of divine help if men will seek God, obey his directions, and render him due praise.

Verse 26. They mount up to the heaven] This is a most natural and striking description of the state of a ship at sea in a storm: when the sea appears to run mountains high, and the vessel seems for a moment to stand on the sharp ridge of one most stupendous, with a valley of a frightful depth between it and a similar mountain, which appears to be flying in the midst of heaven, that it may submerge the hapless bark, when she descends into the valley of death below. This is a sight the most terrific that can be imagined: nor can any man conceive or form an adequate idea of it, who has not himself been at sea in such a storm.

Their soul is melted because of trouble.] This is not less expressive than it is descriptive. The action of raising the vessel to the clouds, and precipitating her into the abyss, seems to dissolve the very soul: the whole mind seems to melt away, so that neither feeling, reflection, nor impression remains, nothing but the apprehension of inevitable destruction! When the ship is buffeted between conflicting waves, which threaten either to tear her asunder or crush her together; when she reels to and fro, and staggers like a drunken man, not being able to hold any certain course; when sails and masts are an incumbrance, and the helm of no use; when all hope of safety is taken away; and when the experienced captain, the skilful pilot, and the hardy sailors, cry out, with a voice more terrible than the cry of fire at midnight, We are ALL lost! we are all LOST! then, indeed, are they at their wit’s end; or, as the inimitable original expresses it, [lbtt חכמתם וחל vechol chochmatham tithballa, “and all their skill is swallowed up,”— seems to be gulped down by the frightful abyss into which the ship is about to be precipitated. Then, indeed, can the hand of God alone “bring them out of their distresses.” Then, a cry to the Almighty (and in such circumstances it is few that can lift up such a cry) is the only means that can be used to save the perishing wreck! Reader, dost thou ask why I paint thus, and from whose authority I describe? I answer: Not from any books describing storms, tempests, and shipwrecks; not from the relations of shipwrecked marines; not from viewing from the shore a tempest at sea, and seeing a vessel beat to pieces, and all its crew, one excepted, perish. Descriptions of this kind I have read, with the shipwrecked mariner I have conversed, the last scene mentioned above I have witnessed: but none of these could give the fearful impressions, the tremendous and soul-melting apprehensions, described above. “Where then have you had them?” I answer, From the great deep. I have been at sea in the storm, and in the circumstances I describe; and, having cried to the Lord in my trouble, I am spared to describe the storm, and recount the tale of his mercy. None but either a man inspired by God, who, in describing, will show things as they are, or one who has been actually in these circumstances, can tell you with what propriety the psalmist speaks, or utter the thousandth part of the dangers and fearful apprehensions of those concerned in a tempest at sea, where all the winds of heaven seem collected to urge an already crazy vessel among the most tremendous rocks upon a lee shore! God save the reader from such circumstances!

When, in the visitation of the winds,

He takes the ruffian billows by the top,

Curling their monstrous heads, and hanging them,

With deafening clamours, on the slippery clouds,

That with the hurly death itself awakes!

HENRY IV.

A storm at sea—the lifting the vessel to the clouds—her sinking into the vast marine valleys—the melting of the soul—and being at their wit’s end, are well touched by several of the ancient poets. See particularly Virgil’s description of the storm that dispersed the fleet of Æneas, who was himself not unacquainted with the dangers of the sea:—

Tollimur in coelum curvato gurgite, et idem

Subducta ad manes imos descendimus unda.

ÆN. iii., 364.

Now on a towering arch of waves we rise,

Heaved on the bounding billows to the skies.

Then, as the roaring surge retreating fell,

We shoot down headlong to the gates of hell.

PITT.

Rector in incerto est, nec quid fugiatve, petatve,

Invenit: ambiguis ars stupet ipsa malis.

“The pilot himself is in doubt what danger to shun; or whither to steer for safety he knows not: his skill is nonplussed by the choice of the difficulties before him.”

See more in the analysis.

Verses 23-27. They that go down to the sea in ships — He says go down, because the sea is lower than the earth, as appears by the rivers which run down into it; that do business in great waters — Whose occupation lies there as mariners, merchants, or fisher-men; or, who go to take ship as passengers. These see the works of the Lord — His wonderful works, either, 1st, Of creation, such as fishes of various kinds and shapes, and some of a prodigious size; which are not seen by other men. Or, 2d, His works of providence in bringing them into extraordinary dangers through storms, and working out for them extraordinary deliverances; they witness scenes, and experience interpositions of divine providence, such as others can scarcely form a conception of. For he raiseth the stormy wind — The winds and storms, which come not by chance, but by the order of Divine Providence. They mount up to heaven, &c. — The ships are sometimes raised so high, that it appears as if they would touch the clouds; and then sink down as low as if they would be buried in the bottom of the sea, to the great astonishment and dread of the passengers, whose soul is melted because of trouble — Who are ready to die with fear and dismay. They reel to and fro, &c. — They are so tossed and whirled about, that, as they are not able to stand upon the decks, so the most skilful mariners are at their wit’s end, and do not know which way to steer, or what course to take to save themselves from perishing; all their skill fails them, as some translate the words. “There cannot,” says Dr. Dodd, “be conceived any thing more poetical or sublime than this description of a storm at sea; a subject on which the most celebrated poets have employed their pens. It would be a pleasing task, if the nature or limits of our work allowed it, to compare this description of the psalmist with those of ancient and modern writers. But we are denied this agreeable task; and shall only add, that those who will make the comparison, will find how much superior are the ideas and expressions of the sacred poet to those of uninspired writers.” But, as Dr. Horne observes, “Experience alone can illustrate its beauty, evince its truth, and point out the propriety of the circumstances which are selected to furnish us with a full and complete idea of the whole. Few of us, indeed,” adds he, “are ever likely to be in that terrible situation. But then,” (for this is a fourth similitude portraying the danger of our present state, and the goodness of God displayed in our salvation,) “we cannot help reflecting, that there is a ship in which we are all embarked; there is a troubled sea on which we all sail; there are storms by which we are all frequently overtaken; and there is a haven which we all desire to behold and to enter. For the church is a ship; the world is a sea; temptations, persecutions, and afflictions are the waves of it; the prince of the power of the air is the stormy wind which raises them; and heaven is the only port of rest and security. Often during the voyage, for our punishment or our trial, God permits us to be thus assaulted. The succession and the violence of our troubles, the elevations and depressions of our minds, the uncertainty of our counsels, and our utter inability to help ourselves, are finely represented by the multitude and impetuosity of the waves, the tossings and agitations of the vessel, the confusion, terror, and distress among the sailors. In both cases prayer is the proper effect, and the only remedy left. We should cry unto the Lord Jesus in our trouble; we should, as it were, awake him, like the disciples, with the repetitions of, Lord, save us, we perish! Then will he arise and rebuke the authors of our tribulation, saying unto them, Peace, be still, and they shall hear and obey his voice. He will make the storm a calm, so that the waves thereof shall be still; and, at length, he will bring us in peace, joy, and gladness, to our desired haven, there to exalt him in the congregation of his chosen, and praise him in the great assembly of saints and angels.”

Ver. 26. They go down again to the depths. I once stood on the Isle of Samson, in the Scilly Islands, during a hurricane. The mighty swells succeeded one another every minute, and distant from each other three hundred yards. Between the swells, the sea was smooth as glass. A ship passing, bare poles; that is, only sail enough to keep her head right before the wind, when on the summit of the surge, the sea made a full road over her deck, and descending, she seemed to fall so as to rise no more. When overtaken by a rolling swell, she moving at the rate of ten miles an hour, it did but gently fall on her stern, and drive her before it. The sight was truly the sublime of terror.

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

Verses 23-27. They that go down to the sea in ships — He says go down, because the sea is lower than the earth, as appears by the rivers which run down into it; that do business in great waters — Whose occupation lies there as mariners, merchants, or fisher-men; or, who go to take ship as passengers. These see the works of the Lord — His wonderful works, either, 1st, Of creation, such as fishes of various kinds and shapes, and some of a prodigious size; which are not seen by other men. Or, 2d, His works of providence in bringing them into extraordinary dangers through storms, and working out for them extraordinary deliverances; they witness scenes, and experience interpositions of divine providence, such as others can scarcely form a conception of. For he raiseth the stormy wind — The winds and storms, which come not by chance, but by the order of Divine Providence. They mount up to heaven, &c. — The ships are sometimes raised so high, that it appears as if they would touch the clouds; and then sink down as low as if they would be buried in the bottom of the sea, to the great astonishment and dread of the passengers, whose soul is melted because of trouble — Who are ready to die with fear and dismay. They reel to and fro, &c. — They are so tossed and whirled about, that, as they are not able to stand upon the decks, so the most skilful mariners are at their wit’s end, and do not know which way to steer, or what course to take to save themselves from perishing; all their skill fails them, as some translate the words. “There cannot,” says Dr. Dodd, “be conceived any thing more poetical or sublime than this description of a storm at sea; a subject on which the most celebrated poets have employed their pens. It would be a pleasing task, if the nature or limits of our work allowed it, to compare this description of the psalmist with those of ancient and modern writers. But we are denied this agreeable task; and shall only add, that those who will make the comparison, will find how much superior are the ideas and expressions of the sacred poet to those of uninspired writers.” But, as Dr. Horne observes, “Experience alone can illustrate its beauty, evince its truth, and point out the propriety of the circumstances which are selected to furnish us with a full and complete idea of the whole. Few of us, indeed,” adds he, “are ever likely to be in that terrible situation. But then,” (for this is a fourth similitude portraying the danger of our present state, and the goodness of God displayed in our salvation,) “we cannot help reflecting, that there is a ship in which we are all embarked; there is a troubled sea on which we all sail; there are storms by which we are all frequently overtaken; and there is a haven which we all desire to behold and to enter. For the church is a ship; the world is a sea; temptations, persecutions, and afflictions are the waves of it; the prince of the power of the air is the stormy wind which raises them; and heaven is the only port of rest and security. Often during the voyage, for our punishment or our trial, God permits us to be thus assaulted. The succession and the violence of our troubles, the elevations and depressions of our minds, the uncertainty of our counsels, and our utter inability to help ourselves, are finely represented by the multitude and impetuosity of the waves, the tossings and agitations of the vessel, the confusion, terror, and distress among the sailors. In both cases prayer is the proper effect, and the only remedy left. We should cry unto the Lord Jesus in our trouble; we should, as it were, awake him, like the disciples, with the repetitions of, Lord, save us, we perish! Then will he arise and rebuke the authors of our tribulation, saying unto them, Peace, be still, and they shall hear and obey his voice. He will make the storm a calm, so that the waves thereof shall be still; and, at length, he will bring us in peace, joy, and gladness, to our desired haven, there to exalt him in the congregation of his chosen, and praise him in the great assembly of saints and angels.”

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

Verse 29. He maketh the storm a calm] He causes the storm to stand dumb, and hushes the waves. See the original, where sense and sound emphatically meet:—

גליהם ויחשו לדממה hras µqy

galleyhem vaiyecheshu lidemamah searah yakem

He shall cause the whirlwind to stand dumb, and he shall hush their billows.

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

Verse 30. Then are they glad because they be quiet] The turbulence of the sea being hushed, and the waves still, they rejoice to see an end to the tempest; and thus, having fine weather, a smooth sea, and fair wind, they are speedily brought to the desired haven.

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

Verse 31. O that men] The intercalary verse, or burden, as before. See Psalm 107:8.

23-32. This fourth division describes the perils of seafaring life, and is to be taken literally. It does not suppose the mariners to be wicked, but only in perils beyond redemption by human arm, and the usual point is made that men, who are habitually thoughtless of God, will yet call upon him when in extreme distress. In this strophe verses 28, 31, are the usual refrain.

V. 32. Exalt him-In public assemblies, and before all persons, as they have opportunity. Elders-The magistrates or rulers; let them not be ashamed nor afraid to speak of God’s wonderful works, before the greatest of men.

Verse 32. Let them exalt him also in the congregation] Their deliverance from such imminent danger, and in a way which clearly showed the Divine interposition, demands, not only gratitude of heart and the song of praise at the end of the storm, but when they come to shore that they publicly acknowledge it in the congregation of God’s people. I have been often pleased, when in sea-port towns, to see and hear notes sent to the minister from pious sailors, returning thanks to the Almighty for preservation from shipwreck, and, in general, from the dangers of the sea; and for bringing them back in safety to their own port. Thus “they exalt the Lord in the congregation, and praise him in the assembly of the elders.” And is it not something of this kind that the psalmist requires?

Ver. 32. Let them exalt him also in the congregation. By going to the Lord’s house, and thanking him for bringing them home, after a long and dangerous voyage: vows must be paid to God.

32. People… elders—Both united in the same congregation in worship, the elders leading, and the people, at feast, responding Amen. The word rendered “assembly” is better understood of seat, as it is elsewhere. 1 Samuel 59:18, 25; Job 29:7. The elders sat apart from the people in the congregation.

V. 33. Rivers-Those grounds which are well watered, and therefore fruitful. And so the water-springs, here, and the standing water, ver. 35 are taken. Into-Into a dry ground, which is like a parched and barren wilderness.

Verse 33. He turneth rivers into a wilderness] After having, as above, illustrated the state of the Jews in their captivity, and the deliverance which God wrought for them, he now turns to the general conduct of God in reference to the poor and needy; and his gracious interpositions in their behalf, the providential supply of their wants, and his opposition to their oppressors. On account of the wickedness of men, he sometimes changes a fruitful land into a desert. See the general state of Egypt in the present time: once a fertile land; now an arid, sandy wilderness. Again, by his blessing on honest industry, he has changed deserts into highly fertile ground. And, as for the wickedness of their inhabitants, many lands are cursed and rendered barren; so, when a people acknowledge him in all their ways, he blesses their toil, gives them rain and fruitful seasons, and fills their hearts with joy and gladness.

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

V. 34. For-He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others.

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

V. 35. Water-Into a well-watered and fruitful land.

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

V. 36. Hungry-Poor people who could not provide for themselves.

Verse 36. And there he maketh the hungry to dwell] All this seems to apply admirably to the first colonists of any place. They flee from a land of want, an ingrata terra that did not repay their toil, and they seek the wilderness where the land wants only cultivation to make it produce all the necessaries of life. He, by his providence, so guides their steps as to lead them to rivers which they can navigate, and from which they can procure plenty of fish, and shows them wells or springs which they have not digged. The hungry dwell there; and jointly agree, for convenience and defence, to build them a city for habitation. They sow the fields which they have cleared; and plant vineyards, and orchards which yield them in creasing fruits, Psalm 107:37, and he multiplies their cattle greatly, and does not suffer them to decrease, Psalm 107:38. What a fine picture is this of the first peopling and planting of America, and of the multiplication and extension of that people; of the Divine blessing on their industry, and the general and astonishing prosperity of their country! May they never again know what is spoken in the following verse:

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

Verses 33-38. He turneth rivers — Land watered with rivers; into a wilderness — Into dry ground, as it follows, like a parched and barren wilderness, that has not moisture enough to produce any thing valuable; a fruitful land into barrenness — Hebrew, hjlml, limleechah, into saltness, which causes barrenness; for the wickedness of them that dwell therein — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others. “Thus the plain of Jordan, which, before the overthrow of Sodom and Gomorrah, was well watered everywhere, like the garden of Jehovah, (Genesis 13:10,) hath, since that overthrow, been a land of salt, and sulphur, and perpetual sterility. Nay, even the fruitful Palestine itself, that flowed with milk and honey, is at this day a region of utter desolation, so that the very possibility of its ever having sufficed to maintain the people who formerly possessed it is now called in question. And, indeed, while the rain of heaven shall continue to be in the hand of God, how easy is it for him, by withholding it during a few months, to blast all the most promising hopes of man; and, instead of plenty, joy, and health, to visit him with famine, pestilence, and death.” On the other hand, (verse 35,) he turneth the wilderness — The barren and desolate wilderness; into a standing water — Into a well-watered and fruitful land. “When the ways of a people please God, the rain shall descend from above, the springs shall rise from beneath, the earth shall yield her increase, the cattle shall feed in large pastures, the seasons shall be kindly, the earth salutary, and the smiling face of nature shall attest the loving-kindness of the Lord. Thus, in the dispensations of grace, hath he dealt with Jews and Gentiles. The synagogue of the former, once rich in faith, watered with the benedictions of heaven, fruitful in prophets and saints, adorned with the services of religion, and the presence of Jehovah, hath been, since the murder of the Son of God, cursed with infidelity, parched like the withered tops of the mountains of Gilboah, barren and desolate as the land of their ancient residence, whose naked rocks seem to declare to all the world the hard-heartedness and unprofitableness of its old possessors. When the fruitful field thus became a forest, the wilderness, at the same time, became a fruitful field. A church was planted in the Gentile world, and the Spirit was poured out upon it from on high. In that wilderness did waters break out, and streams in that desert. There was faith sown, and holiness was the universal product. The wilderness and the solitary place was glad, and the desert rejoiced and blossomed as the rose. It blossomed abundantly, and rejoiced even with joy and singing; the glory of Lebanon was given unto it, the excellency of Carmel and Sharon. The privileges and honours of the synagogue were conferred upon the church; and the nations now saw the glory of Jehovah, and the excellency of our God, Isaiah 32:15, and 35:1, 2.” — Horne.

33-42. These verses comprehend the last two strophes, the first ending with verse 38, and the latter with verse 42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Verses 33, 34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20, 23. Verses 35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman.

V. 39. They-These men, who when they are exalted by God, grow insolent and secure. Low-By God’s just judgment.

Verse 39. Again, they are minished] Sometimes by war, or pestilence, or famine. How minished and brought low was the country already spoken of, by the long and destructive war which began in 1775, and was not ended till 1783! And what desolations, minishings, and ruin have been brought on the fertile empires of Europe by the war which commenced in 1792, and did not end till 1814! And how many millions of lives have been sacrificed in it, and souls sent unprepared into the eternal world! When God makes inquisition for blood, on whose heads will he find the blood of these slaughtered millions? Alas! O, alas!

Verse 39. Again they are minished — When they prove ungrateful to him who had enriched and exalted them, and grow proud, insolent, and secure, as the manner of men is, he quite alters the course of his providence toward them. They suddenly sink, as they suddenly rose, and end their days in as mean a condition as they began them; and brought low through oppression, &c. — He lays them low by tyrannical oppressors, into whose hands he delivers them, by dearth, and other calamities, which make them pine away in grief and sorrow. Thus it often happens with families and individuals as well as with nations: descendants lose as fast as their progenitors gained, and scatter what the others had heaped together. For worldly wealth, honour, power, and glory are uncertain things, and it often happens that those who think themselves most secure in the possession of them, are, by unexpected and even extraordinary events, stripped of them all, and reduced to the lowest state of poverty and degradation.

39. Again, they are minished—The abruptness of the transition obscures the sense; but it seems more natural to understand the subject of the verb to be the same as in verse 38, and to translate: Yet they became few and bowed down; a sudden return to the condition of Israel as given in verses 3-6.

V. 40. Contempt-Renders them despicable. Wander-Banishes them from their own courts and kingdoms, and forces them to flee into desolate wildernesses for shelter.

Verse 40. He poureth contempt upon princes] How many have lately been raised from nothing, and set upon thrones! And how many have been cast down from thrones, and reduced to nothing! And where are now those mighty troublers of the earth? On both sides they are in general gone to give an account of themselves to God. And what an account! Where there is no way.] Who can consider the fate of the late emperor of the French, Napoleon, without seeing the hand of God in his downfall! All the powers of Europe were leagued against him in vain; they were as stubble to his bow. “HE came, HE saw, and HE conquered” almost every where, till God, by a Russian FROST, destroyed his tens of thousands of veteran troops. And afterwards his armies of raw conscripts would have over-matched the world had not a particular providence intervened at Waterloo, when all the skill and valour of his opponents had been nearly reduced to nothing. How terrible art thou, O Lord, in thy judgments! Thou art fearful in praises, doing wonders.

The dreary rock of St. Helena, where there was no way, saw a period to the mighty conqueror, who had strode over all the countries of Europe!

Verse 40. He poureth contempt upon princes — Even princes and kings cannot secure to themselves and their posterity the continuance of their dignity, glory, and authority. Though they might be honourable, adored like gods by their people, and terrible to their enemies, when God frowns upon them for their transgressions, their honour and power vanish away; they become despicable in the eyes of their own subjects, and of other nations. He causeth them to wander in the wilderness, &c. — Those that exalt themselves God abases; and in order thereto infatuates; he gives them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wit’s end, not knowing what course to take: or, he baffles those counsels by which they thought to support their pomp and power, so that they issue in their ruin. Or, the sense is, he deprives them of their crowns and kingdoms, banishes them from their courts, and forces them to flee into desolate wildernesses for shelter and subsistence. Yet setteth he the poor on high from affliction — At the same time that he bringeth down great potentates, he advances those that were obscure and contemptible; and maketh him families like a flock — Which increase very much in a little time. “Let not those, then, who have received the largest share of Heaven’s favours, boast and presume. The continuance of those favours depends upon the continuance of their fidelity and obedience. Mighty empires, with their princes, have, for their wickedness, been brought low by the arm of Jehovah, and laid in the dust; while nations, poor and feeble, and never thought of, have been taken from thence, and exalted over them. What revolutions have, in like manner, happened, and probably are still to happen in the church! Jerusalem is fallen through unbelief; and the Gentile Church stands only by faith, from which if she depart, vengeance will be executed on her likewise. Yet, even in the worst of times, there is a promise that the poor in spirit, the faithful and humble disciples of the holy Jesus, shall be preserved from the evil, and set on high from affliction; yea, that they shall be multiplied like a flock, under the care of the good Shepherd, to preserve his name, and to continue a church upon earth until he shall return again.” — Horne.

40. No way—No prepared road; a quotation from Job 12:21, 24.

Verse 41. Yet setteth he the poor on high] This probably refers to the case of the Israelites and their restoration from captivity. But these are incidents which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God; and are applicable to a multitude of cases.

41. Like a flock—Meaning numerous and merry. See Job 21:11.

Verse 42. The righteous shall see it] The wicked are as inconsiderate as they are obstinate and headstrong.

And rejoice] To have such ample proofs that God ruleth in the earth, and that none that trust in him shall be desolate.

All iniquity shall stop her mouth.] God’s judgments and mercies are so evident, and so distinctly marked, that atheism, infidelity, and irreligion are confounded, and the cause of error and falsehood has become hopeless. It was only the mouth that could do any thing; and that only by lies, calumnies, and blasphemies: but God closes this mouth, pours contempt upon the head and judgment upon the heart. This may also be applied to the case of the Israelites and the Babylonians. The former, when they turned to God, became righteous; the latter were a personification of all iniquity.

Verse 42. The righteous shall see it — Or rather, shall see these things, as it is expressed in the next verse. They shall diligently observe these wonderful works of God’s mercy and justice; and rejoice — In the glorification of his attributes, and the manifestation of his dominion over the children of men. They will rejoice, not only in the mercies of God vouchsafed or offered to them and other persons, in want and misery, but also in his judgments upon his implacable enemies, because by these it is evinced, beyond dispute, that there is a God that judgeth in the earth, his honour, and the honour of piety and virtue, are advanced, impious pride is brought low, and the progress of vice and misery is checked or prevented. They will rejoice especially that, according to what is set forth by the foregoing similitudes, there is no spiritual evil out of which God is not both able and willing to deliver mankind, when they call upon him. “Are we ignorant of the way to the heavenly city? He will guide and conduct us thither. Are we bound with the chains of sin and death? He will loose and deliver us. Are our minds diseased and languid? He will heal and invigorate them. Are we in danger of being overwhelmed by the troubles of the world? He will preserve us in the midst of them until he bid them cease. Of his power and inclination to do these things for our souls he hath given assurance to all men, by those pledges of his love, the benefits and blessings conferred on the bodies of his people,” above referred to, namely, “in leading them through the wilderness to Canaan; in rescuing them so often from the miseries of captivity; in healing their diseases; and in saving those of them who did business in great waters, from the perils of the sea.” Surely these and such like particular instances of the divine mercy and goodness must afford especial matter of rejoicing to good men. And iniquity shall stop her mouth — Unrighteous and ungodly men will be put to silence. They who used to speak loftily and wickedly, and to reproach God and his providence, as either inattentive or unrighteous in the government of the world, shall now be forced to acknowledge his power and justice in those judgments which he hath brought upon them.

42. This verse is quoted from Job 22:19; 5:16. Iniquity shall stop her mouth—Shall cease to reproach and revile, God’s favour to the righteous being so evident. See Psalm 86:17.

Verse 43. Whoso is wise] That is, He that is wise, he that fears God, and regards the operation of his hand will observe-lay up and keep, these things. He will hide them in his heart, that he sin not against Jehovah. He will encourage himself in the Lord, because he finds that he is a never-failing spring of goodness to the righteous.

They shall understand the loving-kindness of the Lord] hwhy ydsj chasdey Yehovah, the exuberant goodness of Jehovah. This is his peculiar and most prominent characteristic among men; for “judgment is his strange work.” What a wonderful discourse on Divine Providence, and God’s management of the world, does this inimitable Psalm contain! The ignorant cannot read it without profit; and by the study of it, the wise man will become yet wiser.

Verse 43. Whoso is wise, and will observe these things — All who are truly wise will consider all these events, and will treasure up in their hearts the contents of this most instructive and delightful Psalm. Even they — Or, and they, namely, each of them; all such wise and considerate persons, shall understand the loving-kindness of the Lord — Will see and acknowledge that God is kind and good to all, and that his tender mercies are over all his works; and that he is singularly kind and gracious to all wise and godly persons. He will not only be fully assured of God’s goodness, but will become experimentally acquainted and duly affected with it.

43. This is the conclusion of the whole. Whoso is wise, and will observe these things—That is, whosoever observes that God rewards and punishes the moral good or evil of men’s actions, shaping his life accordingly; and that penitence, prayer, and praise become all men: such shall experience the lovingkindness of the Lord.