Psalms 107:15

107:10-16 This description of prisoners and captives intimates that they are desolate and sorrowful. In the eastern prisons the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are unhumbled and unbroken under them. This is a shadow of the sinner's deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit.

O that men would praise the Lord for his goodness,.... Or, "confess to the Lord his goodness or grace", or "mercy" (g); own and acknowledge it, in delivering them from such a state of darkness and death, of thraldom and captivity; see Romans 6:17 . And for his wonderful works to the children of men! or, "confess" them before them; relate and declare them to them, what wonderful things he has done for them; that they may be affected with them, and that they may praise his name together; See Gill on Psalm 107:9. (g) So Pagninus, Montanus, Cocceius, Michaelis.

10-16. Their sufferings were for their rebellion against (Ps 105:28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron—that is, chains and fetters. shadow of death—darkness with danger (Ps 23:4).

Oh that men would praise ... - See the notes at Psalm 107:8 . The idea here is that the things just referred to "should" call forth expressions of gratitude to God. The immediate reference is to those who had partaken of these proofs of the divine goodness, but still the language is so general as to be applicable to all classes of people.

Others suffered imprisonment and bonds; but through Him who had decreed this as punishment for them, they also again reached the light of freedom. Just as in the first strophe, here, too, as far as יודוּ in Psalm 107:15 , is all a compound subject; and in view of this the poet begins with participles. "Darkness and the shadow of death" (vid., Psalm 23:4 ) is an Isaianic expression, Isaiah 9:1 (where ישׁבי is construed with ב), Psalm 42:7 (where ישׁבי is construed as here, cf. Genesis 4:20 ; Zechariah 2:11 ), just as "bound in torture and iron" takes its rise from Job 36:8 . The old expositors call it a hendiadys for "torturing iron" (after Psalm 105:18 ); but it is more correct to take the one as the general term and the other as the particular: bound in all sorts of affliction from which they could not break away, and more particularly in iron bonds (בּרזל, like the Arabic firzil, an iron fetter, vid., on Psalm 105:18 ). In Psalm 107:11 , which calls to mind Isaiah 5:19 , and with respect to Psalm 107:12 , Isaiah 3:8 , the double play upon the sound of the words is unmistakeable. By עצה is meant the plan in accordance with which God governs, more particularly His final purpose, which lies at the basis of His leadings of Israel.

Not only had they nullified this purpose of mercy by defiant resistance (המרה) against God's commandments (אמרי, Arabic awâmir, âmireh) on their part, but they had even blasphemed it; נאץ, Deuteronomy 32:19 , and frequently, or נאץ (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deuteronomy 31:20 ; Numbers 14:11 , Numbers 14:23 ; Numbers 16:30 . Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble (כּשׁל). But when they were driven to it, and prayed importunately to Him, He helped them out of their straits. The refrain varies according to recognised custom. Twice the expression is ויצעקו, twice ויזעקו; once יצילם, then twice יושׁיעם, and last of all יוציאם, which follows here in Psalm 107:14 as an alliteration. The summary condensation of the deliverance experienced ( Psalm 107:16 ) is moulded after Isaiah 45:2 . The Exile, too, may be regarded as such like a large jail (vid., e.g., Isaiah 42:7 , Isaiah 42:22 ); but the descriptions of the poet are not pictures, but examples.

erse. Psalms 107:14 No text from Poole on this verse. Psalms 107:15 No text from Poole on this verse. Psalms 107:16 He restored them to liberty in spite of all impediments and oppositions. ## Psalms 107:17 Fools, i.e. wicked men, whom he calls fools , because of the mischiefs which through their own folly they bring upon themselves. ## Because of their transgression, Heb. because of the way of their transgression , i.e. their custom and course of sinning, as the word way is used, Psa_1:1 Pro_2:12. They did not fall into sin once or twice, as good men may do, but it was their usual practice, and therefore they are justly punished. ## Afflicted with wasting sickness, as appears from Psa_107:18 ,20 . Compare Job_33:19, &c.; Psa_39:11, &c. Psalms 107:18 Their soul; either themselves with all their soul; or their appetite, as the soul is taken, Job_33:20 Isa_29:8. Abhorreth all manner of meat; which is a Usual effect of great sickness. They draw near unto the gates of death; they are sick well nigh unto death. Psalms 107:19 No text from Poole on this verse. ## Psalms 107:20 His word; his command, or his blessing, which came with power. Psalms 107:21 No text from Poole on this verse. ## Psalms 107:22 Sacrifices of tha