O give thanks unto the LORD, for he is good: for his mercy endureth for ever. Verse 1. - O give thanks unto the Lord, for he is good (comp. Psalm 106:1; Psalm 118:1; Psalm 136:1). For his mercy endureth forever (see the comment on Psalm 106:1).
Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; Verse 2. - Let the redeemed of the Lord say so. "The redeemed of the Lord" in this place are those whom the Lord has just delivered out of exile and captivity (comp. Isaiah 44:22-24; Isaiah 51:11; Jeremiah 31:11; Zechariah 10:8, etc.). The writer calls on them to give voice to the thanksgiving of ver. 1. Whom he hath redeemed from the hand of the enemy; i.e. of Babylon.
And gathered them out of the lands, from the east, and from the west, from the north, and from the south. Verse 3. - And gathered them out of the lands (compare the prayer of Psalm 106:47; and for the expression, "the lands" - i.e. the foreign countries - see Psalm 106:27; Ezra 9:1). From the east, and from the west, from the north, and from the south. The present Hebrew text has מִיָּם, "from the sea" and so the LXX., ἀπὸ θαλάσσης - but it is thought that probably מִיָּם is a corruption of מִיָּמִין (Cheyne), which would mean "from the south."
They wandered in the wilderness in a solitary way; they found no city to dwell in. Verses 4-9. - The form is historical, but the intention is to describe a recurrent event. Men from time to time wander - lose their way - either literally, or in the wilderness of life, grow faint and weary, and are ready to perish. But if they cry to God, God gives them aid, succors them, saves them. Then let them praise and thank him. Verse 4. - They wandered in the wilderness in a solitary way; they found no city to dwell in. It is, perhaps, best to divide this verse as was done by the LXX., who attached דרך, "way," to the latter clause. So Cheyne, who translates, "They wandered in the wilderness, yea, in the desert; they found no road to a city of habitation." So also Rosenmüller.
Hungry and thirsty, their soul fainted in them. Verse 5. - Hungry and thirsty, their soul fainted in them. Either actual hunger and thirst, or dissatisfaction with life, may be intended.
Then they cried unto the LORD in their trouble, and he delivered them out of their distresses. Verse 6. - Then they cried unto the Lord in their trouble (comp. Psalm 106:44, and the comment ad loc.). And he delivered them out of their distresses. "Distresses" may be a plural of amplification, or it may point to the triple suffering - hunger, thirst, faintness.
And he led them forth by the right way, that they might go to a city of habitation. Verse 7. - And he led them forth by the right way; or, "by a straight way" - a way in which there was no crookedness. That they might go to a city of habitation. The same phrase as in ver. 4. A city suitable for habitation is meant.
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! Verse 8. - Oh that men would praise the Lord for his goodness! Here the refrain occurs for the first time. Note its repetition in vers. 15, 21, and 31. It is an earnest call on those who have experienced God's mercies to be thankful. And for his wonderful works to the children of men! or, "his wonderful doings."
For he satisfieth the longing soul, and filleth the hungry soul with goodness. Verse 9. - For he satisfieth the longing soul, and filleth the hungry soul with goodness. The "satisfaction" intended seems to be spiritual rather than material (comp. Psalm 34:10; Luke 1:53). God alone can satisfy the cravings of man's spiritual nature.
Such as sit in darkness and in the shadow of death, being bound in affliction and iron; Verses 10-16. - There are others afflicted differently - struck down by some grievous calamity, imprisonment, earthly ruin, down fall of their hopes, a sense of their bondage to sin - who suffer perhaps even more than the dissatisfied wanderers. They too may cry to God in their trouble; and when they do, they experience his mercy. Let them join in the chorus of praise. Verse 10. - Such as sit in darkness and in the shadow of death (comp. Job 16:16; Job 36:8). The expressions used are purposely vague, being intended to cover various sorts of misery. Being bound in affliction and iron; i.e. "in an affliction which holds them like bands of iron" (comp. ver. 17).
Because they rebelled against the words of God, and contemned the counsel of the most High: Verse 11. - Because they rebelled against the words of God. Such deep affliction as is here spoken of scarcely ever comes upon any but those who have offended God by resisting his will. And contemned the counsel of the most High (comp. Proverbs 1:25). The "counsel of God" is the course of conduct which he has prescribed to man, whether through the reason and conscience that he has implanted in him, or through his revealed Word.
Therefore he brought down their heart with labour; they fell down, and there was none to help. Verse 12. - Therefore he brought down their heart with labor; rather, with misery, or with sorrow. They fell down; i.e. collapsed - sank to the earth. And there was none to help. They were like Job; no one gave them any help in their affliction.
Then they cried unto the LORD in their trouble, and he saved them out of their distresses. Verse 13. - Then they cried unto the Lord in their trouble, and he saved them out of their distresses (comp. ver. 6, and see also vers. 19 and 28).
He brought them out of darkness and the shadow of death, and brake their bands in sunder. Verse 14. - He brought them out of dark ness and the shadow of death. Wherein they sat (ver. 10). And brake their bands in sunder. Freed them from their fetters (ver. 10), whatever they were.
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! Verse 15. - Oh that men, etc.! A repetition of ver. 8.
For he hath broken the gates of brass, and cut the bars of iron in sunder. Verse 16. - For he hath broken the gates of brass. God completely liberates the un happy ones who turn to him; removes every restraint that confines and galls them; breaks on their behalf, as it were, "gates of brass." And cut the bars of iron in sunder. Snaps fetters and prison bars.
Fools because of their transgression, and because of their iniquities, are afflicted. Verses 17-22. - A third class of persons under God's displeasure are punished by grievous sickness, and brought to the very verge of the grave. They, too, in many cases, turn to God, and, "crying to him," are delivered from their peril. It is for them, under such circumstances, to make a return by means of praise and thanks giving. Verse 17. - Fools because of their transgression, and because of their iniquities, are afflicted. Some read חולִים, "sick men," for ךאוִלִים, "fools," here. But the change is not necessary. Folly and sin are regarded as two aspects of the same moral condition by the sacred writers, and sickness is spoken of as an ordinary punishment for them (Job 33:17-22; 2 Kings 5:27; 2 Chronicles 21:15; 2 Chronicles 26:16-19; Acts 12:23).
Their soul abhorreth all manner of meat; and they draw near unto the gates of death. Verse 18. - Their soul abhorreth all manner of meat (comp. Job 33:20; Psalm 102:4). And they draw near unto the gates of death. See Psalm 9:13; and compare Ἤκω νεκρῶν κευθμῶνα καὶ σκότου πύλας λιπών (Eurip., 'Hec.,' 1)
Then they cry unto the LORD in their trouble, and he saveth them out of their distresses. Verse 19 - Then they cry unto the Lord in their trouble, and he sayeth them out of their distresses (see above, vers. 6 and 13).
He sent his word, and healed them, and delivered them from their destructions. Verse 20. - He sent his word. and healed them; rather, he sends Ms word, and heals them (see the Revised Version). The "word" intended may be a message sent by a human messenger, like the "word" sent to Hezekiah in. his sickness (2 Kings 20:4; Isaiah 38:4); or it may be a thought suggested to the mind either directly by God, or by an angel, like that spoken of in Job 33:23, 24; or, lastly, it may be the actual Word of God (John 1:1), the Son, sent by the Father. But this last sense can scarcely have been in the writer's mind. And delivered them from their destructions; or, "from their grave-pits" (Kay, Cheyne). The word used occurs only here and in Lain. 4:20, where it is translated "pits."
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! Verse 21. - Oh that men, etc.! A repetition of vers. 8 and 15.
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. Verse 22. - And let them sacrifice the sacrifices of thanksgiving; compare the expression, "the calves of our lips" (Hosea 14:2), and see also Hebrews 13:15. And declare his works with rejoicing; i.e. joyfully pro claim the great things that God has done for them.
They that go down to the sea in ships, that do business in great waters; Verses 23-32. - Finally, there are cases among those whose business requires them to traverse the sea, where the danger is great, and death seems imminent. Let such persons cast themselves upon God, and "cry to him in their trouble," and they too will be heard and delivered. Must it not be their duty also to give thanks? Verse 23. - They that go down to the sea in ships. That many of the Israelites engaged in maritime pursuits appears from 1 Kings 9:26-28; 1 Kings 10:22; 1 Kings 22:48; 2 Chronicles 20:36; as also from Judges 5:17; Psalm 48:7; Proverbs 23:34; Proverbs 30:19; and from many passages of the Apocrypha. Joppa was at all times an Israelite port, from which trade was carried on by the residents (2 Chronicles 2:16; Ezra 3:7; Jonah 1:3). That do business in great waters; i.e. the sea of Galilee and Lake Merom.
These see the works of the LORD, and his wonders in the deep. Verse 24. - These see the works of the Lord, and his wonders in the deep. Storms, tempests, and sudden deliverances are the "wonders" especially meant (comp. Acts 27:14-44; 2 Corinthians 11:25).
For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. Verse 25. - For he commandeth, and raiseth the stormy wind (comp. Psalm 147:15, 18; Jonah 1:4). The operations of nature are constantly spoken of in Scripture as God's direct doing. Which lifteth up the waves thereof; or, "the waves that are his" (compare, in Psalm 147:17, 18, "his ice, his cold, his wind").
They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. Verse 26. - They mount up to the heaven, they go down again to the depths. Tossed on the foaming billows, now carried up until they seem almost to touch the sky (see Genesis 11:4), anon sinking into the trough of the sea, and as it were swallowed up in its depths. Their soul is melted because of trouble; or, "their soul melteth away in the trouble" (Cheyne).
They reel to and fro, and stagger like a drunken man, and are at their wits' end. Verse 27. - They reel to and fro, and stagger like a drunken man. The oldest sailor "loses his sea-legs," and staggers about the deck like a landsman, or like one drunk. And are at their wit's end; literally, as in the margin, and all their wisdom is swallowed. But the English idiom of the Authorized Version is a very happy, one, and exactly expresses the writer's meaning. All the seaman's intelligence is at fault, and can suggest nothing.
Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses. Verse 28. - Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. Practically identical with vers. 6, 13, and 19.
He maketh the storm a calm, so that the waves thereof are still. Verse 29. - He maketh the storm a calm; i.e. he causes the wind to drop, and to be succeeded by a "great calm" (comp. Matthew 8:26). Such sudden changes do sometimes occur, not only in inland seas, but on the Mediterranean (see Jonah 1:15). So that the waves thereof are still; literally, the waves of them; i.e. of the great waters (see ver. 23).
Then are they glad because they be quiet; so he bringeth them unto their desired haven. Verse 30. - Then are they glad because they be quiet; or, "because they be at rest," i.e. no longer tempest-tossed. So he bringeth them unto their desired haven; literally, the haven of their desire; i.e. the haven where they desire to be.
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! Verse 31. - Oh that men, etc. Repeated from vers. 8, 15, and 21.
Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders. Verse 32. - Let them exalt him also in the congregation of the people. The psalmist holds it to be not enough for men who have received deliverances to thank God in their hearts, or secretly in their chambers. He requires them to make public profession of their thankfulness "in the congregation of the people." The Christian Church maintains the same attitude. And praise him in the assembly of the elders. The elders led the congregation and presided in it (Ezra 3:9-11; Ezra 6:16-22; Nehemiah 8:4-9; Nehemiah 9:4, 5; Nehemiah 12:27-43, etc.).
He turneth rivers into a wilderness, and the watersprings into dry ground; Verses 33-42. - Professor Cheyne finds in this passage - which he views as an "appendix" to the psalm - a falling off from the earlier portion of the psalm, and a set of "sentences strung together without much reflection." But to others the transition from special deliverances to God's general dealings with mankind seems an enlargement and an advance in the thought, although the language may be less graphic and more commonplace than in the former portion of the composition. Verse 33. - He turneth rivers into a wilderness. God can, and does, by the operation of his providence, turn lands naturally fertile - lands abounding with streams - into arid wastes, either by such a physical catastrophe as that which blasted the cities of the plain (Genesis 19:24, 25), or by such moral changes as have turned Babylonia from a garden into a desert, a miserable howling wilderness (comp. Isaiah 13:15-22; Isaiah 50:2; Jeremiah 50:13-15, 38-40; Jeremiah 51:13, 37-43, etc.). And the water springs into dry ground. The phrase is varied, but the meaning is the same. God has full control over nature, and can either take back his blessings, or render them of no avail.
A fruitful land into barrenness, for the wickedness of them that dwell therein. Verse 34. - A fruitful land into barrenness; literally, into saltness. The judgment upon Sodom and Gomorrah is probably in the writer's mind. For the wickedness of them that dwell therein. God does not capriciously withdraw his blessings from a land. If he turns a fruitful land into a barren one, we may be sure that the inhabitants have provoked him by their sins.
He turneth the wilderness into a standing water, and dry ground into watersprings. Verse 35. - He turneth the wilderness into a standing water; rather, a wilderness (comp. Isaiah 35:7; Isaiah 41:18). And dry ground into water springs. The entire verse is antithetical to ver. 33.
And there he maketh the hungry to dwell, that they may prepare a city for habitation; Verse 36. - And there he maketh the hungry to dwell. God gives the laud, which he has thus blessed, to some previously famishing people; as he did Canaan to Israel after they had had but scant fare in the wilderness. That they may prepare a city for habitation; literally, and they prepare. It is naturally their first thought to prepare themselves a settled dwelling-place (comp. Genesis 4:17; Genesis 11:4; Genesis 25:16, etc.).
And sow the fields, and plant vineyards, which may yield fruits of increase. Verse 37. - And sow the fields; literally, and sow fields - the first act of a settled population. And plant vineyards. The second act in a wine-producing country. Bread and wine were recognized in the East as the prime necessaries of life (see Genesis 14:18; Judges 9:13; Judges 19:19; 2 Samuel 6:19; Nehemiah 5:15; Psalm 104:15; Daniel 1:5, etc.). Which may yield fruits of increase; rather, and get them; literally, make them. The expression, "fruits of increase," points to the abundance of the harvest and vintage.
He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease. Verse 38. - He blesseth them also, so that they are multiplied greatly. With in creasing prosperity comes increase of population, naturally - i.e. by God's ordinary providence. This increase is, however, only a blessing within certain limits. And suffereth not their cattle to decrease. This modest under-statement suggests an enormous increase (comp. Job 42:12).
Again, they are minished and brought low through oppression, affliction, and sorrow. Verse 39. - Again. There is no "again" in the original, but merely the usual yaw conjunctive. Still, in the thought, there is no doubt an abrupt transition. The writer turns to the darker side of the picture. They are minished and brought low. God shows his providence, not merely in blessing, but also in chastising. Even the very nation which has been the most highly favored may, by misconduct, fall under his displeasure and suffer at his hands. Their population is diminished; they arc "bowed down" (Revised Version), or "brought low." Calamities of various kinds befall them. Sometimes their decline is brought about through oppression, which may be either the cruel rule of a native monarch, such as Saul, or the still heavier yoke of a foreign power, like Egypt or Babylon. Sometimes it comes from such an affliction as bad harvests, plagues of locusts, or pestilence. Sometimes it is brought about by sorrow - the death of a good ruler in the flower of his age, the extinction of a royal stock, the destruction of a nation's best and bravest on battle-fields, and the like. But in all calamities alike it is God's hand that deals the blow.
He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way. Verse 40. - He poureth contempt upon princes. A direct quotation from Job 12:21, but not therefore to be regarded as spurious, since the sacred writers often quote one another, and the psalmists especially are very much in the habit of citing, or referring to Job (see, in this very psalm, besides the present passage, vers. 10, 18 (bis), 20, 34, 41, and 42). And causeth them to wander in the wilderness; rather, a wilderness (comp. Job 12:24). Where there is no way. "Wandering in a wilder ness without a way denotes helpless embarrassment" (Hengstenberg).
Yet setteth he the poor on high from affliction, and maketh him families like a flock. Verse 41. - Yet setteth he the poor on high from affliction. Even in such dread calamities, when a whole nation is punished, God's providence protects the poor and needy - not of course in all, but still in very many, cases. The mower's scythe passes over the humblest flowers. And maketh him families like a flock (setup. Job 21:11). Those whom God thus preserves he collects into "families," and looks after as carefully as a shepherd looks after his sheep.
The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Verse 42. - The righteous shall see it, and rejoice. Experience will justify God's ways to man. "The righteous" - his people - will see that the general course of God's providence is such as described (vers. 33 - 41), and will "rejoice" that it is so. And all iniquity shall stop her mouth. The gain sayers, unable to impugn the righteousness of the Divine proceedings, shall have no resource but to sit still and hold their tongues.
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD. Verse 43. - Whoso is wise, and will observe these things; rather, let him observe these things. It is assumed that they are open to be observed by all; they are the patent facts of human life. Even they; rather, and they. Shall understand the loving kindness of the Lord; literally, loving-kindnesses; i.e. many acts of loving-kindness. |
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